Theological  Seminary, 

PmNCETON,  N.  J. 

BX  7260    .PA  C8  1851  v. 3 
Payson,  Edward,  1783-1827. 
Complete  works   . . . 


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EDWARD  PAYSON,  D.  D, 


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SERMONS 


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REV.    EDWARD   PAY,  SON,    D.  D. 

PiSTOR  OF  THE  SECOND  CHURCH  IN  PORTI.AND. 


MS     ORA3SE     EST    BENE    3TUD0ISSB.  —  LDTHl 


COMPILED  BY 

REV.   ASA   GUMMING  3 

EDITOR  OF  THE  CHRISTIAN  MIRROR, 


IK    THREE   VOLUMES. -VOL.  III. 


PHILADELPHIA: 

PUBLISHED  BY  J.  L.  GIHON, 

NO.  102  CHESTNUT  STREET. 

1  8  5  3, 


Entered  according  to  Act  of  Congress,  In  the  year  of  our  Lord  1846, 
BY  HYDE,  lOBD  &  DtJREN, 
In  the  Clerk's  Office  of  the  Oistncl  Court  of  Maine. 


CONTENTS. 


SERMON  XLIX. 

THE  ORACLES  OF  GOD. 

What  advantage  then  hath  the  Jew  ?  or  what  profit  is  there  of  circumcis- 
ion ?  much  every  way ;  chiefly,  because  that  unto  them  were  committed 
the  oracles  of  God. — Romans  hi.  1,  2.  -  ... 

SERMON  L. 

THE  GOSPEL,   GLAD  TIDINGS. 

The  glorious  gospel  of  the  blessed  God,  which  was  committed  to  my 
trust. — 1  Timothy  i.  11.       -       -  -  ... 

SERMON  LI. 

THE  DIVINITY  OF  CHRIST, 

Thomas  answered  and  said  unto  him,  My  Lord  and  my  God. — John  xx.  28. 
SERMON  LII. 

TITLES  OF  CHRIST. 

Unto  us  a  child  is  born  ;  unto  us  a  son  is  given  ;  and  the  government 
shall  upon  his  shoulder :  and  his  name  shall  be  called  Wonderful,  Coun- 
sellor, the  Mighty  God,  the  Everlasting  Father,  the  Prince  of  Peace.  Of 
the  increase  of  his  government  and  peace  there  shall  be  no  end. — Isaiah 
IX.  6,  7.  

SERMON  LIII. 
Christ's  joy  in  the  church  before  his  incarnation. 

Rejoicing  in  the  habitable  parts  of  the  earth,  and  my  delights  were  with 
the  sons  of  men. — Proverbs  viu.  31.  

SERMON  LIV. 
Christ's  priestly  office. 
Now  of  the  things  which  we  have  spoken  this  is  the  sum  ;  We  have  such 
an  High  Priest  who  is  set  on  the  right  hand  of  the  throne  of  the  Majesty  in 


CONTENTS. 


the  heavens;  a  minister  of  the  sanctuary,  and  of  the  true  tabernacle,  which 
the  Lord  pitched,  and  not  man.  For  every  high  priest  is  ordained  to  offer 
gifts  and  sacrifices  ;  wherefore  it  is  of  necessity  that  this  man  have  some- 
what also  to  offer.— Hebrews  viii.  1—3.      -       -  -       -       -  81 

SERMON  LV. 

CHRIST  A  MAN  OF  SORROWS. 

He  is  despised  and  rejected  of  men  ;  a  man  of  sorrows,  and  acquainted 
with  grief;  and  we  hid  as  it  were  our  faces  from  him ;  he  was  despised,  and 
we  esteemed  him  not.  Surely  he  hath  borne  our  griefs,  and  carried  our 
sorrows.  Yet  we  did  esteem  him  stricken,  smitten  of  God,  and  afflicted. 
But  he  was  wounded  for  our  transgressions,  he  was  bruised  for  our  iniqui- 
ties ;  the  chastisement  of  our  peace  was  upon  him,  and  with  his  stripes 
we  are  healed.  All  we  lik^  sheep  have  gone  astray ;  we  have  turned  every 
one  to  his  own  way  ;  and  the  Lord  hath  laid  on  him  the  iniquity  of  us  all. 
He  was  oppressed,  and  he  was  afflicted,  yet  he  opened  not  his  mouth ;  he 
is  brought  as  a  Iamb  to  the  slaughter,  and  as  a  sheep  before  her  shearers 
is  dumb,  so  he  opened  not  his  mouth.— Isaiah  liii.  3—7.      ...  92 

SERMON  LVI. 

CHRIST  A  KING. 

Then  cometh  the  end,  when  he  shall  have  delivered  up  the  kingdom  to 
God,  even  the  Father ;  when  he  shall  have  put  down  all  rule  and  all  au- 
thority and  power ;  for  he  must  reign  till  he  hath  put  all  enemies  under  his 
feet. — 1  Corinthians  xv.  24, 25.     -       -  -  -       -  104 

SERMON  LVII. 

Christ's  ascension. 
And  when  he  had  spoken  these  things,  while  they  beheld,  he  was  taken 
up,  and  a  cloud  received  him  out  of  their  sight.  And  while  they  looked 
steadfastly  toward  heaven,  as  he  went  up,  behold  two  men  stood  by  thom 
in  wli.ite  apparel,  which  also  said,  Ye  men  of  Galilee,  why  stand  ye  gazing 
up  into  heaven.''  This  same  Jesus,  who  is  taken  up  from  you  into  heaven, 
shall  so  come  in  like  manner  as  ye  have  seen  hmi  go  into  heaven. — Acys 
1.9—11.        -  .  .  115 

SERMON  LVIII. 
Christ's  victory  over  satak. 
When  a  strong  man  armed  keepeth  his  palace,  his  goods  are  in  peace. 
But  when  a  stronger  than  he  shall  come  upon  him,  he  taketh  from  him  all 
his  armor  wherein  he  trusted,  and  divideth  his  spoils. — Luke  xi.  21,  22.  124 

SERMON  LIX. 
Christ's  love  for  the  church. 
Christ  loved  the  church  and  gave  himself  for  it,  that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  water  by  the  word  ;  that  he  might  present  it 
to  himself  a  glorious  church,  not  having  spot,  or  wrinkle,  or  any  such  thing ; 
but  that  it  should  be  holy  and  without  blemish. — Ephesians  v.  25 — 27.  136 


CONTENTS.  VU. 
SERMON  LX.  p^^^ 

CHRIST,  THE  SAVIOUR  OF  THE  LOST. 

TKe  Son  of  man  is  come  to  seek  and  to  save  that  which  was  lost. — Luke 
SIS.  10.         -   148 


SERMON  LXI. 

CHRIST,    god's  BEST  GIFT  TO  MAN. 

Thanks  be  unto  God  for  his  unspeakable  gift. — 2  Corinthians  is.  15.  159 
SERMON  LXII. 

man's  treatment    of  CHRIST. 

Having  yet  therefore  one  Son,  his  well-beloved,  he  sent  him  also,  last 
unto  them,  saying.  They  will  reverence  my  Son. — Mark  hi.  6.  -  170 

SERMON  LXIII. 

AN  ASSEMBLY  CONVOKED   AGAINST  SINNERS. 

And  I  set  a  great  assembly  against  them. — Nehemiah  v.  7.      -       -  180 
SERMON  LXIV. 

WHY  THE  WICKED   ARE  SPARED  FOR  A  SEASOW. 

For  the  iniquity  of  the  Amorites  is  not  yet  full. — Genesis  xv.  16.    -  191 
SERMON  LXV. 

LOVERS  OF  PLEASURE  DESCRIBED  AND  WARNED. 

Lovers  of  pleasure  more  than  lovers  of  God. — 2  Timothy  hi.  4.      -  202 
SERMON  LXVI.' 

THE  sinner's  MISTAKES   EXPOSED   AND  REPROVED. 

These  things  hast  thou  done,  and  I  kept  silence ;  thou  thoughtest  that  1 
was  altogether  such  an  one  as  thyself;  but  I  will  reprove  thee,  and  set  them 
in  order  before  thine  eyes.    Now  consider  this,  ye  that  forget  God,  lest  I 


tear  you  in  pieces,  and  there  be  none  to  deliver. — Psalm  l.  21,  22.       -  214 
SERMON  LXVII. 

THE  SLEEPER  AWAKENED. 

•   What  meanest  thou,  O  sleeper      Arise,  call  upon  thy  God  ;  if  so  be  God 
will  think  upon  us,  that  we  perish  not. — Jonah  i.  6.      ....  224 

SERMON  LXVIII. 

JOY  IN  HEAVEN  OVER  REPENTING  SINNERS. 

There  is  joy  in  the  presence  of  the  angels  of  God,  over  one  sinner  that 
repenteth. — Luke  xv.  10.  -  235 

SERMON  LXIX. 

THE  OPPRESSED  SOUL  SEEKING  DIVINE  INTERPOSITION. 

O  Lord,  I  am  oppressed,  undertake  for  me.— Isai.^h  xxxviii.  14.       -  253 


TUl 


CONTENTS. 


SERMON  LXX. 

FELLOWSHIP  WITH  THE  FATHER  AND  WITH  THE  SON.  FASE. 

Truly  our  fellowship  is  with  the  Father,  and  with  his  Son  Jesus  Christ. 
~1  John  i.  3.   366 

SERMON  LXXl. 

THE  BLAMELESS  PAIR. 

And  they  were  both  righteous  before  God,  walking  in  all  the  command- 
ments and  ordinances  of  the  Lord  blameless.— Luke  i.  6.      -       -       -  280 

SERMON  LXXII. 

CHILDREN  TO  BE  EDUCATED  FOR  BOD. 

Take  this  child  and  nurse  it  for  me,  and  I  will  give  thee  thy  wages. — 
Exodus  ii.  9.  294 

SERMON  LXXIII. 

HOW  LITTLE  CHILDREN  ARE  PREVENTED  FROM  COMING  TO  CHRIST. 

But  when  Jesus  saw  it,  he  was  much  displeased  and  said  unto  them, 
Suffer  the  little  children  to  come  unto  me  and  forbid  them  not;  for  of  such 
IS  the  kingdom  of  God. — Mark  x.  14.  309 

SERMON  LXXIV. 

THE  CHILDREN  OF  THE  COVENANT,  THE  SAVIOUr's  FIRST  CARE. 

Ye  are  the  children  of  the  prophets  and  of  the  covenant  which  God 
made  with  our  fathers,  saying  unto  Abraham,  And  in  thy  seed  shall  all  the 
kindreds  of  the  earth  be  blessed.  Unto  you  first,  God,  having  raised  up  his 
Son  Jesus,  sent  him  to  tless  you,  in  turning  away  every  one  of  you  from 
his  iniquities. — Acts  hi.  25,  26.  322 

SERMON  LXXV. 

DUTY  OP  THE  PRESENT  TO  THE  COMING  GENERATION. 

One  generation  shall  praise  thy  works  to  another,  and  shall  declare  thy 
mighty  acts. — Psalm  cxlv.  1.  ......  337 

SERMON  LXXVI. 

ANGUISH  OF  PARENTS  AT  THE  PERVERSENESS  OF  CHILDREN. 

And  the  king  was  much  moved,  and  went  up  to  the  chamber  over  the 
gate,  and  wept;  and  as  he  went  thus  he  said,  O  my  son  Absalom !  my  son, 
my  son  Absalom !  would  God  I  had  died  for  thee,  O  Absalom,  my  son,  my 
Bon  !— 2  Samuel  xviii.  33.   352 

SERMON  LXXVII. 

THE  GUILT  AND  CONSEqUENCES  OF  PARENTAL  UNFAITHFULNESS. 

For  I  have  told  him,  that  I  will  judge  his  house  forever,  for  the  iniquity 
which  he  knoweth  :  because  his  sons  made  themselves  vile,  and  he  re- 
strained them  not.  And  therefore  I  have  sworn  unto  the  house  of  Eli,  that 
the  iniquity  of  Eli's  house  shall  not  be  purged  with  sacrifice  nor  offering 
forever.— 1  Samuel  hi.  13,  14.  362 


CONTENTS. 


SERMON  LXXVIII.  -age. 

THE  INIQUITY  OF  THE  FATHERS  VISITED  UPON  THEIR  CHILDREN. 
Visiting  the  iniquity  of  the  fathers  upon  the  children,  and  upon  the  chil 
dren'a  children,  unto  the  third  and  fourth  generation. — Exodus  sxsiv.  7.  375 

SERMON  LXXIX. 

AN  EARXT  INTEREST  IN  OOd's  MERCY  ESSENTIAL  TO  A  HAPPY  LIFE. 

O  satisfy  us  early  with  thy  mercy ;  that  we  may  rejoice  and  be  glad  all 
our  days. — Psalm  sc.  14.  384 

SERMON  LXXX 

SIN  AVOIDED  BY  CONSIDERATIONS  OF  OOD. 

How  can  I  —  sin  against  God  ? — Genesis  xxiis.  9.  -       -       -       -  395 

SERMON  LXXXI. 
Solomon's  choice. 
And  the  speech  pleased  the  Lord,  that  Solomon  had  asked  this  thing. — 
1  Kings  m.  10.  405 

SERMON  LXXXII. 

CHARACTER  AFFECTED  BY  INTERCOURSE. 

He  that  walketh  with  wise  men  shall  be  wise  ;  but  a  companion  of  fools 
shall  be  destroyed. — Proverbs  xiii.  20  416 

SERMON  LXXXIII. 

CHARACTER  OF  DANIEL. 

0  Daniel,  a  man  greatly  beloved. —  Daniel  x.  11.      -       -       -       -  428 

SERMON  LXXXIV 

OUR  OBLIGATIONS  TO  GOD  AND  MEN. 

Render  unto  Cesar  the  things  that  are  Cesar's ;  and  to  God,  the  things 
that  are  God's. —  Mark  xii.  17.   440 

SERMON  LXXXV. 

PARTICIPATION  IN  OTHER  MEN's  SINS. 

Neither  be  partaker  of  other  men's  sins. —  1  Timothy  v.  22.       -       -  450 
SERMON  LXXXVI. 

PRAYER  FOR  RULERS. 

1  exhort,  therefore,  that  first  of  all,  supplications,  prayers,  intercessions, 
and  giving  of  thanks  be  made  for  all  men  ;  for  kings  and  all  that  are  in 
authority,  that  we  may  lead  a  quiet  and  peaceable  life,  in  all  godliness  and 
honesty. —  1  Timothy  11.  1,  2.   462 

SERMON  LXXXVII. 

LOVE  TO  CHRIST  INDISPENSABLE. 

Jesus  saith  to  Simon  Peter,  Simon,  son  of  Jonas,  lovest  thou  me  more 
than  these  ?    He  saith  unto  him,  Yea  Lord  ;  thou  knowest  that  I  love  thee. 
He  saith  unto  him,  Feed  my  lambs. —  John  xxi.  15.       -       -       -       -  471 
VOL.  III.  2 


X 


CONTENTS. 


SERMON  LXXXVIII, 

THE  CHARACTERS  WHOM  CHRIST  LOVES.  FACE. 

I  love  them  that  love  me. —  Proverbs  vin.  17.  480 

SERMON  LXXXIX. 

THE  SAFETY  OF  RELIGION. 

He  that  walketh  uprightly,  walketh  surely. —  Proverbs  x.  9.     -       •  493 
SERMON  XC. 

A  DISSUASIVE  FROM  AMBITION. 

Seekest  thou  great  things  for  thyself?  seek  them  not;  for  behold  I  will 
Dring  evil  upon  all  flesh,  saith  tlie  Lord  ;  but  thy  life  will  I  give  unto  thee 
for  a  prey. — Jeremiah  xlv.  5.  503 

SERMON  XCI. 
Christ's  mission  and  return. 
I  came  forth  from  the  Father,  and  am  come  into  the  world :  Again,  I 
leave  the  world  and  go  to  the  Father. —  John  xvi.  28.    ....  517 

SERMON  XCII. 
holiness  to  the  lord. 
In  that  day  shall  there  be  upon  the  bells  of  the  horses,  holiness  unto  the 
Lord  ;  and  the  pots  in  the  Lord's  house  shall  be  like  the  bowls  before  the 
altar.  Yea,  every  pot  in  Jerusalem  and  in  Judah  shall  be  holiness  unto  the 
Lord  of  Hosts ;  and  all  they  that  sacrifice  shall  come  and  take  of  them  and 
seethe  therein ;  and  in  that  day  there  shall  be  no  more  the  Canaanite  in  the 
house  of  the  Lord  of  Hosts.— Zechariah  XIV.  20,  21.  -       .       -       -  529 

SERMON  XCIII 

THE  GLORY  WHICH  IS  DUE  TO  JEHOVAH. 

Give  unto  the  Lord,  ye  kindreds  of  the  people,  give  unto  the  Lord  glory 
and  strength.  Give  unto  the  Lord  the  glory  due  unto  his  name  ;  bring  an 
offering,  and  come  before  him  ;  worship  the  Lord  in  the  beauty  of  holi. 
ness. —  1  Chronicles  xvi.  28,  29.   539 

SERMON  XCIV. 
god's  praises  sung  ;  his  works  forgotten. 
They  sang  his  praise  ;  they  soon  forgat  his  works. —  Psalm  cvi.  12,  13.  553 

SERMON  XCV. 

THE  CONDITION  OF  MEN  WITHOUT  THE  BIBLE. 
If  the  dead  rise  not,  then  is  not  Christ  raised  ;  and  if  Christ  be  not  raised, 
your  faith  is  vain;  ye  are  yet  in  your  sins.     Then  they  also  which  are 
fallen  asleep  in  Christ  are  perished. —  1  Corinthians  xv.  16 — 13.         -  560 

SERMON  XCVI. 

THE  FINAL  JUDGMENT. 

For  we  must  all  appear  before  the  judgment  seat  of  Christ ;  that  every 
one  may  receive  the  things  done  in  his  body,  according  to  that  he  hath 
done,  whether  it  be  good  or  bad. —  2  Corinthians  v.  10.       -       -       -  581 


SERMON   XLIX.  . 


THE  ORACLES  OF  GOD. 


What  advantage  then  hath  the  Jew  ?  or  what  profit  is  there  of  circumcision  ? 
much  every  way ;  chiefly,  because  that  unto  them  were  committed  the 
oracles  of  God. — Romans  hi.  1,2.* 

With  the  history  of  God's  ancient  people,  of  his  gracious  in- 
terpositions in  their  favor,  and  of  the  distinguished  blessings 
which  he  conferred  on  them;  this  assembly  are,  it  is  presumed, 
familiarly  acquainted.  None  who  are  thus  acquainted  with  it 
need  be  informed,  that  the  works  which  he  wrought  for  this 
highly  favored  nation  were,  emphatically,  great.  They  were 
even  so  in  his  estimation ;  for  he  frequently  speaks  of  them  as 
demanding  and  displaying,  a  mighty  hand,  and  a  stretched  out 
arm.  In  the  performance  of  these  works,  most  of  the  establish- 
ed laws  of  nature  were  repeatedly  suspended  or  counteracted ; 
and  miracles  became  events  of  daily  occurrence.  Rocks  poured 
out  water,  and  waters  were  turned  to  blood ;  the  clouds  rained 
bread,  and  the  winds  brought  flesh ;  rivers  and  seas  divided, 
and  the  earth  opened ;  the  regular  succession  of  day  and  night 
was,  in  a  part  of  the  world  at  least,  interrupted,  and  The  sun 
and  the  moon  stood  still  in  their  habitations.  Important 

•  Delivered  in  Boston,  Jan.  21, 1824,  before  the  Mai-ine  Bible  Society  of 
that  city  and  its  vicinity. 


12 


THE    ORACLES    OF  GOD. 


changes,  changes  the  consequences  of  which  are  still  extensive- 
ly felt,  were  also  effected  in  the  political  world.  A  powerful 
nation  was  nearly  destroyed  by  an  unexampled  series  of  mirac- 
ulous judgments ;  seven  other  nations  were  exterminated,  or 
driven  from  their  territories ;  and  a  new  nation,  of  a  peculiar 
character,  was  formed,  and  planted  in  their  room.  Nor  was 
this  all.  Events  of  a  far  more  extraordinary  nature,  and  of  in- 
comparably deeper,  and  more  awful  interest  than  any  which 
have  yet  Been  mentioned,  occurred.  Angels  descended  from 
their  celestial  abodes  ;  disclosed  themselves  to  the  eyes,  address- 
ed themselves  to  the  ears,  and  interposed,  visibly,  in  the  affairs 
of  mortals :  and  even  Jehovah  Himself,  coming  forth  from  that 
unapproachable  light  which  he  inhabits,  visited  and  dwelt 
among  men  in  a  manner  cognizable  by  their  senses;  went  before 
his  favored  people  in  a  pillar  of  cloud  and  fire  ;  conversed  face  to 
face  with  an  individual  of  our  species.  As  a  man  talketh  with 
his  friend  ;  and  on  Sinai,  displayed  his  presence,  his  perfections, 
and  his  supreme  legislative  authority,  with  such  attending  cir- 
cumstances of  grandeur  and  terror,  as  will  never  again  be  wit- 
nessed on  earth,  till  the  day  of  final  retribution  shall  arrive. 

Now  why  was  all  this  done?  The  all-wise  God  who  does 
nothing  in  vain,  and  who  never  acts  without  an  adequate  mo- 
tive, must,  surely,  have  designed  to  effect  some  most  important 
object,  by  these  unparalleled  works  of  wonder  and  power ;  of 
condescension  and  love.  He  did  so  ;  and  he  has  informed  us 
what  it  was.  He  had  set  his  love  upon  this  favored  nation  ;  he 
had  chosen  them  to  be  his  own  peculiar  people;  and  he  had 
promised,  with  an  oath,  to  bestow  on  them  distinguishing  bless- 
ings. To  glorify  himself,  by  displaying  his  power,  his  faithful- 
ness, and  the  riches  of  his  goodness  in  the  fulfilment  of  this 
promise,  was,  as  he  repeatedly  declared,  the  object  which  he 
had  in  view  while  performing  these  works. 

And  what  were  these  promised  blessings ;  the  bestowal  of 
which  demanded  and  justified  such  a  profusion  of  miracles ; 
such  extraordinary  interpositions  and  manifestations  of  Divinity? 
That  they  must  have  been  great  indeed,  cannot  be  doubted.  A 
brief  enumeration  of  them  will  show  that  they  were  so.  They 
included,  the  deliverance  of  the  nation  from  Egyptian  bondage; 
their  settlement  in  aland  flowing  with  milk  and  honey;  the 
formation  of  a  national  covenant  between  them  and  their  God; 


THE    OEACLES    OF  GOD. 


13 


and  the  establishment  of  his  worship,  and  of  the  true  reUgiou 
among  them,  while  all  other  nations  were  enslaved  by  the  gross- 
est ignorance,  superstition,  and  idolatry.  Such  advantages  had 
the  Jew;  such  were  the  blessings  connected  with  circumcision. 
We  have  not  yet,  however,  enumerated  them  all.  The  apostle 
informs  us  in  our  text,  that  the  chief  blessings  enjoyed  by  his 
countrymen,  consisted  in  their  possession  of  the  Sacred  Scrip- 
tures ;  here  styled,  the  oracles  of  God.  It  must  be  recollected, 
that  in  making  this  assertion,  he  expressed,  not  his  own  senti- 
ments merely,  but,  the  mind  of  the  Spirit,  by  whom  he  was 
inspired.  We  are,  therefore,  to  regard  this  passage,  as  contain- 
ing the  testimony  of  the  Spirit  of  God,  that  is,  of  God  himself, 
to  the  value  of  the  Scriptures.  We  learn  from  it,  that  he  view- 
ed them  as  the  most  valuable  gift  which  he  had  bestowed  upon 
the  Jews ;  and  their  possession  as  constituting  the  principal 
advantage,  enjoyed  by  them  above  other  nations.  Now  consider 
a 'moment,  my  hearers,  how  much  this  implies.  You  have 
heard  a  brief  statement,  a  statement  which,  you  are  sensible, 
falls  far  below  the  truth,  of  the  wonderful  works  which  God 
wrought  for  this  people.  You  have  heard  that  his  design  in 
performing  these  works  was,  to  glorify  himself,  by  bestowing 
on  them  corresponding  blessings.  And  now  it  appears,  that  of 
all  the  blessings  thus  bestowed  ;  blessings,  in  conferring  which. 
God  designed  to  make  a  grand  exhibition  of  his  perfections, 
and  display  the  riches  of  his  goodness  to  a  favored  people,  the 
scriptures  were,  in  his  estimation,  the  greatest ;  greater  than  their 
deliverance  from  the  most  cruel  bondage ;  greater  than  the  pos- 
session of  the  promised  land ;  greater  than  all  their  civil  and 
political  privileges ;  greater,  even,  than  all  their  other  religious 
advantages.  The  passage  before  us,  then,  taken  in  connection 
with  the  facts  which  have  been  mentioned,  evidently  teaches 
that,  in  the  judgment  of  God,  the  Scriptures  are  one  of  the 
most  valuable  gifts  which  he  can  bestow;  one  of  the  richest 
blessings  which  men  can  possess.  It  is  scarcely  necessary  to 
add,  that,  if  they  are  so  in  his  judgment,  they  are  so  in  reali- 
ty ;  since  his  judgment  is  ever  according  to  truth.  And  if  they 
are  really  thus  valuable,  we  ought  thus  to  value  them.  If  they 
held  the  first  place  among  the  gifts,  which  God  bestowed  on  his 
ancient  chosen  people,  they  certainly  ought  to  hold  the  same 
place  in  our  estimation,  among  the  gifts  which  his  Providence 


14 


THE  ORACLES  OF  GOD. 


has  bestowed  on  us.  We  ought  to  prize  them  above  our  tempo- 
ral possessions,  our  Hberties,  our  civil  and  literary  privileges ; 
and  to  regard  their  extensive  dissemination  among  us  as  the 
richest  blessing,  which  is  enjoyed  by  this  highly  favored 
land. 

To  the  truth  of  the  preceding  remarks  and  conclusions,  many 
of  my  hearers  will,  I  doubt  not,  yield  a  ready  and  cordial  as- 
sent. Some,  however,  may  feel  disposed  to  ask,  why  does  God, 
and  why  should  we,  value  the  Scriptures  less  highly  ?  To  this 
question  an  answer  may  be  found  in  the  title,  by  which  the 
Scriptures  are  here  designated.  They  are  styled.  The  Oracles 
of  God.  That  we  may  perceive  the  full  import  of  this  title  as 
used  by  the  apostle,  and  understand  what  a  volume  of  meaning 
it  conveyed  to  the  minds  of  his  Gentile  converts,  we  must  turn 
our  attention  for  a  moment  to  the  heathen  oracles ;  so  frequent- 
ly mentioned,  and  so  highly  extolled,  by  the  historians  and 
poets  of  pagan  antiquity.  In  their  writings,  the  word  here  ren- 
dered, oracles,  is  used  to  denote  the  answers,  given,  or  supposed 
to  be  given,  by  their  gods,  to  those  who  consulted  them  accord- 
ing to  a  prescribed  form.  By  a  common  figure  of  speech,  the 
word,  oracle,  was  afterwards  applied  to  the  temples  or  shrines 
where  such  answers  were  given.  Whether,  as  is  now  general- 
ly supposed,  these  answers  Avere  forged  by  the  priests,  or 
v/hether,  as  some  have  contended,  they  were  the  results  of  dia- 
bolical agency,  it  is  not  necessary  to  inquire.  Suffice  it  for  our 
present  purpose  to  remark,  that  though  proverbially  ambiguous 
and  obscure,  they  were  regarded  with  the  most  profound  vener- 
ation, and  relied  upon  with  the  fullest  confidence,  by  a  very 
large  proportion  of  the  heathen  world.  No  enterprise  of  impor- 
tance was  undertaken  without  consulting  the  oracles;  splendid 
embassies,  with  magnificent  presents,  were  sent  from  far  distant 
states  and  monarchs  for  this  purpose  ;  the  most  costly  sacrifices 
were  offered,  with  a  view  to  obtain  a  propitious  answer  ;  and, 
in  more  than  one  instance,  contending  nations  submitted  to 
them  the  decision  of  their  respective  claims. 

With  these  facts  the  Gentile  converts  to  Christianity  were 
well  acquainted :  in  these  opinions  and  feelings  of  their  coun- 
trymen, they  had,  previously  to  their  conversion,  participated. 
From  their  earliest  years  they  had  been  taught,  not  only  by 
precept,  but  by  the  far  more  impressive  lessons  of  example,  tc 


THE  ORACLES  OF  GOD. 


15 


venerate  the  oracles ;  to  rely  upon  them  as  infallible  guides ; 
and  to  consider  them  as  a  tribunal,  from  whose  decisions  there 
was  no  appeal.  The  effects  of  these  prejudices  and  feelings, 
thus  early  imbibed,  thus  deeply  rooted,  thus  wrought  as  it  were 
into  the  very  texture  of  their  minds,  could  not  be  wholly  and  at 
once  obliterated,  by  their  subsequent  conversion  to  Christianity. 
The  word,  oracles,  could  scarcely  fail  to  excite  in  them  some  of 
the  ideas  and  emotions,  with  which  it  had  been  so  long,  and  so 
intimately  associated.  It  must  still  have  retained,  in  their  ears, 
a  venerable  and  sacred  sound.  No  title,  then,  could  be  better 
adapted  to  inspire  them  with  veneration  for  the  Scriptures,  than 
that  which  is  here  employed  by  the  apostle.  It  probably  ap- 
peared to  them,  far  more  impressive  and  full  of  meaning,  than 
it  does  to  us. 

Nor  would  it  appear  less  sacred,  or  less  full  of  important 
meaning  to  the  Jew.  In  their  minds  this  title  would  be  associ- 
ated with  their  once  venerated  Urim  and  Thummim ;  and  with 
those  responses  which  Jehovah  gave  to  their  fathers  by  an  audible 
voice,  from  the  inner  sanctuary,  where  he  had  formerly  dwelt,  or 
manifested  his  presence,  in  a  peculiar  and  sensible  manner.  In  our 
version  of  the  Scriptures,  this  place  is  frequently  styled  The  Or- 
acle ;  and  it  was  the  only  place  which  ever  really  deserved  the 
name.  The  answers  which  God  there  gave  to  the  inquiries  of 
his  worshippers,  were  full,  explicit,  and  definite  ;  forming,  in  all 
respects,  a  perfect  contrast,  to  the  ambiguous  and  delusive  or- 
acles of  Paganism. 

These  remarks  will  assist  in  ascertaining  the  ideas,  which  the 
apostle's  language  was  suited  to  convey,  and  which  we  may, 
therefore,  presume  he  intended  it  should  convey,  to  the  minds 
of  his  contemporary  readers.  By  employing  this  language,  he 
did  in  effect  say  to  the  Gentile  converts,  All  that  you  once  sup- 
posed the  oracles  of  your  countrymen  to  be,  the  Scriptures  real- 
ly are.  They  are  the  true  and  living  oracles,  of  the  only  living 
and  true  God.  With  at  least  equal  force  and  clearness  did  his 
language  say  to  the  Jews,  The  scriptures  are  no  less  the  word 
of  God,  and  no  less  entitled  to  veneration  and  confidence,  than 
were  the  answers  which  he  formerly  gave  to  your  fathers,  by 
an  audible  voice  from  the  mercy  seat.  It  can  scarcely  be  nec- 
essary to  add,  that,  though  the  apostle  here  refers  to  the  Old 
Testament  only,  his  expressions  are  equally  applicable  to  the 


10 


THE    ORACLES    OF  GOD. 


New;  for  the  same  God,  who  in  the  former  spake  by  the 
prophets,  has  in  the  latter  spoken  by  his  Son  ;  and  by  apostles, 
whom  His  Son  commissioned,  and  His  Spirit  inspired.  The 
New  Testament  is,  therefore,  no  less  than  the  Old,  an  oracle. 
Both  united  now  compose.  The  Oracles  of  God. 

That  this  title  is  given  to  the  Scriptures  with  perfect  truth  and 
propriety,  no  one  who  acknowledges  their  divine  inspiration 
will,  it  is  presumed,  deny.  They  do  not  indeed,  and  it  is  one 
of  their  chief  excellences  that  they  do  not,  resemble  in  all  re- 
spects the  heathen  oracles.  They  neither  answer,  nor  profess 
to  answer,  such  questions,  as  were  usually  proposed  to  them. 
Tht-y  inform  no  man  what  will  be  the  duration  of  his  life,  nor 
by  wliat  means  it  will  be  terminated.  They  will  not  predict  to 
us  the  result  of  any  particular  private,  or  public  enterprize. 
They  will  not  aid  the  politician  in  devising,  nor  the  soldier  in 
executing  schemes  for  the  subjugation  of  his  fellow  creatures. 
They  were  never  designed  to  gratify  a  vain  curiosity;  much 
less  to  subserve  the  purposes  of  ambition  or  avarice,  and  this  is, 
probably,  one  reason  why  many  persons  never  consult  them. 
Rut  though  they  give  no  answers  to  such  questions  as  these 
passions  suggest,  tlicy  answer  questions  incomparably  more  im- 
portant, and  communicate  information  infinitely  more  valuable. 
If  they  inform  no  man  when  or  how  his  life  will  be  terminated, 
tliey  inform  every  man  who  rightly  consults  them,  how  both  its 
progress,  and  its  termination,  may  be  rendered  happy.  If  they 
iiiform  no  man  how  he  may  prolong  his  existence  in  this  world, 
they  will  inform  every  man  how  he  may  secure  everlasting  life 
in  the  world  to  come.  If  they  give  no  information  respecting 
the  result  of  any  particular  enterprise,  they  will  teach  us  how 
to  conduct  all  our  enterprises  in  such  a  manner,  that  the  final 
result  shall  be  glo  y.  ;  nd  honor,  and  immortality.  And  while 
they  inform  indivi  luals  how  they  may  obtain  endless  felicity, 
they  will  teach  nations  how  to  secure  national  prosperity.  In 
fine,  whatever  a  man's  situation  and  circumstances  may  be, 
whatever  offices  or  relations  he  may  sustain  ;  this  oracle,  if  con- 
sulted in  the  manner  in  which  God  has  prescribed,  will  satis- 
factorily answer  every  question,  which  it  is  proper  for  him  to 
ask  ;  every  question,  an  answer  to  which  is  necessary  either  to 
his  present,  or  future  well  being ;  for  it  contains  all  the  informa- 
tion, which  our  most  wise  and  benevolent  Creator  sees  it  best 


THE    ORACLES     OF  GOD. 


17 


that  his  human  creatures  should,  at  present,  possess.  Indeed 
we  have  reason  to  beheve,  that  should  he  now  condescend  to 
visit  and  converse  with  us  in  a  visible  form,  he  would  answer 
all  our  inquiries  by  referring  us  to  the  Scriptures  ;  for  when  our 
Saviour,  in  whom  are  hidden  all  the  treasures  of  wisdom  and 
knowledge,  resided  on  earth,  he  pursued  this  course  with  respect 
to  such  questions,  as  had  been  already  answered  in  the  Old 
Testament.  To  such  as  proposed  any  of  those  questions  his 
usual  answer  was.  What  saith  the  scripture  7  What  is  written 
in  the  law]  How  readest  thou?  And  if  he  pursued  this 
course  while  the  Scriptures  contained  the  Old  Testament  only, 
we  may  presume  that  he  would  now  pursue  it  exclusively ;  since 
the  revelation,  which  God  designed  for  men,  is  completed  by 
the  addition  of  the  New.  In  possessing  the  Scriptures,  then, 
our  country  possesses  every  real  advantage,  that  would  result 
from  the  establishment  of  an  oracle  among  us,  where  God 
should  give  answers  to  his  worshippers  by  an  audible  voice,  as 
he  formerly  did  to  the  Jews.  Indeed  we  possess  advantages,  in 
some  respects  far  greater  than  would  result  from  such  an  estab- 
lishment ;  for  wherever  the  oracle  might  be  placed,  it  would 
unavoidably  be  at  a  distance  from  a  large  proportion  of  those 
who  wished  for  its  advice ;  to  consult  it,  a  long  and  expensive 
journey  would  often  be  necessary ;  and,  in  many  cases  of  fre- 
quent occurrence,  an  answer,  thus  obtained,  would  come  too 
late.  But  in  the  Scriptures  we  possess  an  oracle,  which  may  be 
brought  home  to  every  family,  and  every  individual;  which 
may  be  placed  in  our  habitations,  m  our  closets,  and  consulted 
daily  or  hourly,  without  fatigue,  expense  or  delay  ;  nay  more 
which  may  be  made  the  companion  of  the  traveller  on  his  jour- 
ney, and  of  the  mariner  on  his  voyage.  In  this  oracle  we  pos- 
sess all,  and  nuich  more  than  all,  that  was  possessed  by  the 
ancient  church  in  its  Urim  and  Thummin,  its  ephod,  and  its 
sanctuary.  By  placing  it  in  our  closets,  and  consulting  it 
aright,  we  may  make  them  to  us,  all  that  the  Holy  of  Holies 
was  to  the  pious  Jew  ;  a  place  where  God  will  meet  us,  converse 
with  us,  answer  our  inquiries,  and  accept  our  offerings.  In  fine, 
we  have  in  this  oracle,  the  very  mind  and  heart  of  our  Creator. 
The  thoughts  and  purposes  of  his  mind,  and  the  emotions  of  his 
heart,  lie  here  in  silence,  waiting  an  opportunity  to  make  them- 
selves known.   Hence,  whenever  we  open  the  Scriptures,  we  do 

VOL.  HI,  3 


18 


THE     ORACLES    OF  GOD. 


in  effect,  open  the  lips  of  Jehovah,  and  the  words  of  Eternal 
Trutli  burst  at  once  upon  our  ears ;  the  counsels  of  unerring 
•wisdom  address  our  understandings  and  our  hearts.  It  is  true, 
that,  owing  to  various  causes  which  we  shall  presently  notice, 
many,  who  have  the  oracles  of  God  in  their  hands,  are  by  no 
means  aware  of  these  facts.  God  speaketh  once,  yea  twice : 
but  man  perceiveth  it  not. 

It  is  also  true,  that  in  consequence  of  having  been  familiar 
from  our  childhood  with  much  of  the  information  which  these 
oracles  impart,  we  are  generally  far  from  being  sensible,  how 
deeply  we  are  indebted  to  them,  how  great  is  their  value,  and 
how  deplorable  our  situation  would  he  rendered  by  their  loss. 
If  we  would  form  just  conceptions  of  these  several  particulars, 
we  must  place  ourselves,  for  a  moment,  in  the  situation  of  a  se- 
rious, reflecting,  inquirer  after  truth,  who  has  reached  the  merid- 
ian of  life,  without  any  knowledge  of  the  Scriptures.  Let  us 
suppose  such  a  man  to  have  diligently  studied  himself,  his  fel- 
low creatures,  and  the  world  around  him;  and  to  have  made 
use  of  all  the  assistance,  which  heathen  philosophy  can  afford. 
Let  us  suppose,  that  he  has  pursued  his  inquiries  as  far  as  un- 
assisted human  intellect  can  go;  and  that  he  now  finds  himself 
bewildered  in  a  maze  of  conflicting  theories  and  enveloped  by 
all  that  distracting  uncertainty,  perplexity,  and  anxiety,  into 
which  the  researches  of  men  unenlightened  by  revelation,  inevi- 
tably plunge  them.  To  such  a  man  what  would  the  Scriptures 
be  worth  1  What  would  he  give  for  a  single  hour's  opportunity 
of  consulting  an  oracle,  which  should  return  such  answers  to 
his  inquiries  as  they  contain?  Would  you  rightly  estimate  the 
information  which  he  might  derive  from  such  an  oracle  during 
that  short  period?  See  him,  then,  approach  it,  and  listen 
while  he  consults  it.  Perplexed  by  the  numberless  questions 
which  impatiently  demand  a  solution,  and  agitated  by  an  unde- 
finable  awe  of  the  invisible,  mysterious  being  whom  he  is 
about  to  address,  he  scarcely  knows  how,  or  where,  to  com- 
mence his  inquiries.  At  length  he  hesitatingly  and  tremblingly 
asks,  "  To  whom  are  the  heavens  above  me,  the  world  which  I 
inhabit,  and  the  various  objects  with  which  it  is  filled,  indebted 
for  their  existence  A  mild,  but  majestic  voice  replies  from 
the  oracle.  In  the  beginning,  God  created  the  heavens,  and  the 
earth,  and  all  that  is  therein.    Startled  by  the  scarcely  expected 


THE    ORACLES     OF  GOD. 


19 


answer,  but  soon  recovering  his  self  possession,  the  inquirer 
eagerly  exclaims,  "  Who  is  God — what  is  his  nature — his 
character— his  attributes?"  God,  replies  the  voice,  is  a  Spirit : 
He  is  from  everlasting  to  everlasting,  without  beginning 
of  days,  or  end  of  years ;  and  with  him  is  no  variableness,  nor 
shadow  of  turning ;  He  fills  heaven  and  earth  ;  He  searches 
the  hearts,  and  tries  the  reins  of  the  children  of  men ; 
He  is  the  only  Wise,  the  Almighty,  the  High,  and  Holy,  and 
Just,  One  ;  He  is  Jehovah,  Jehovah  God,  merciful  and  gracious, 
long  suffering,  and  abundant  in  goodness  and  truth,  keeping 
mercy  for  thousands,  forgiving  iniquity,  transgression  and  sin ; 
but  one  who  will  by  no  means  clear  the  guilty.  A  solemn 
pause  ensues.  The  inquirer's  mind  is  overwhelmed.  It 
labors,  it  sinks,  it  faints,  while  vainly  attempting  to  grasp  the 
illimitable,  incomprehensible  Being,  now,  for  the  first  time,  dis- 
closed to  its  view.  But  a  new,  and  more  powerful  motive  now 
stimulates  his  inquiries,  and,  with  augmented  interest,  he  asks, 
"  Does  any  relation  or  connexion  subsist  between  this  God 
and  myself?"  He  is  thy  Maker,  returns  the  oracle,  the 
Father  of  thy  spirit,  and  thy  Preserver ;  He  it  is  who  giveth 
thee  richly  all  things  to  enjoy  ;  He  is  thy  Sovereign,  thy  Law- 
giver, and  thy  Judge ;  in  Him  thou  dost  live,  and  move,  and 
(^xist,  nor  can  any  one  deliver  thee  out  of  his  hands  ;  and  when, 
at  death,  thy  dust  shall  return  to  the  earth  as  it  was,  thy  spirit 
will  return  to  God  who  gave  it.  "  How,"  resumes  the  inquir- 
er, "  will  he  then  receive  me  ?"  He  will  reward  thee  according 
to  thy  Avorks.  "What  are  the  works,"  the  inquirer  asks, 
"  which  this  Sovereign  requires  of  me  V  Thou  shalt  love  the 
Lord  thy  God,  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind,  and  with  all  thy  strength.  Every  transgres- 
sion of  this  law  is  a  sin ;  and  the  soul  that  sinneth  shall  die. 
"  Have  I  sinned?"  the  inquirer  tremblingly  asks.  All,  replies 
the  oracle,  have  sinned,  and  come  short  of  the  glory  of  God. 
The  God,  in  whose  hand  thy  breath  is,  and  whose  are  all  thy 
ways,  thou  hast  not  glorified."  A  new  sensation,  the  sensation 
of  conscious  guilt,  now  oppresses  the  inquirer,  and  with  in- 
creased anxiety  he  asks,  "  Is  there  any  way  in  which  the  par- 
don of  sin  may  be  obtained?"  The  blood  of  Jesus  Christ, 
replies  the  oracle,  cleanseth  from  all  sin.  He  that  confesseth 
and  forsaketh  his  sins  shall  find  mercy.    "But  to  whom  shall  ! 


20  THEORACLESOFGOD. 

confess  them  ?"  the  inquirer  resumes;  "  where  shall  I  find  the. 
God  whom  I  have  offended,  that  I  may  acknowledge  my  trans- 
gressions, and  implore  his  mercy  ?"  He  is  a  God  at  hand,  re- 
turns the  voice ;  He  is  not  far  from  thee  ;  I,  who  speak  to  thee, 
am  he.  "  God  be  merciful  to  me  a  sinner,"  exclaims  the  in- 
quirer, smiting  upon  his  breast,  and  not  daring  to  lift  his  eyes 
towards  the  oracle:  "What,  Lord,  wilt  thou  have  me  to  do  7" 
Believe  on  the  Lord  Jesus  Christ,  answers  the  voice,  and  thou 
shalt  be  saved.  "  Lord,  who  is  Jesus  Christ?  that  I  may  be- 
lieve on  him  ?"  He  is  my  beloved  Son,  whom  I  have  set  forth 
to  be  a  propitiation  through  faith  in  his  blood  ;  Hear  thou  him, 
for  there  is  salvation  in  no  other.  Such  are,  probably,  some  of 
the  questions  which  would  be  asked  by  the  supposed  inquirer ; 
and  such  are,  in  substance,  the  answers  which  he  would  receive 
from  the  oracles  of  God.  That  these  answers  contain  but  a 
small  part  of  the  information,  which  may  be  drawn  from  them, 
it  is  needless  to  remind  you.  Yet  of  this  small  part  only,  who 
can  compute  the  value?  Who  can  say  what  it  would  be 
worth,  to  one  who  should  rightly  improve  it  ?  To  beings  sit- 
uated as  Ave  are,  —  to  immortal,  accountable,  sinful  creatures, 
hastening  to  eternity,  to  the  tribunal  of  a  justly  ofiended  God; 
what  is  wealth,  what  is  liberty,  what  is  life  itself,  compared 
with  such  information  as  this  ?  compared  with  instructions, 
which  make  them  wise  unto  salvation  ?  compared  with  that 
knowledge  of  God,  and  of  Jesus  Christ,  which  is  eternal 
life? 

To  these  remarks  it  may,  perhaps,  be  replied,  that,  though  to 
a  man  who  had  never  seen  the  Scriptures,  they  might  serve,  in 
some  respects,  as  an  oracle,  and  even  prove  a  gift  of  inestima- 
ble value,  yet  to  us,  and  to  others,  who  have  long  been  familiar 
with  their  contents,  they  can  answer  no  such  purpose,  and  must, 
therefore,  be  of  far  inferior  worth.  Why,  it  may  be  asked, 
should  we  consult  them  as  an  oracle,  when  we  are  already  ac- 
quainted with  the  answers  which  they  Avill  return  ?  But  has 
the  man  who  asks  this,  or  has  any  man  that  ever  existed,  drawn 
from  the  Scriptures  all  the  information  which  they  contain?  He 
who  asserts,  or  supposes  that  he  has  done  it,  proves  only  that  he 
needs  to  be  taught  the  first  principles  of  the  oracles  of  Gdd ; 
for  they  assert  that.  If  any  man  thinketh  he  knoweth  any  thing, 
if  he  supposes  himself  to  have  acquired  sufficient  knowledge  of 


THE    ORACLES    OF  GOD. 


21 


any  religious  subject,  he  knoweth  nothing  yet  as  he  ought  to 
know.  It  may  reasonably  be  doubted  whether  any  one  present 
would  have  discovered  that  the  declaration  of  Jehovah,  I  am 
the  God  of  Abraham,  and  of  Isaac,  and  of  Jacob,  furnishes  a 
conclusive  proof  of  the  existence  of  the  human  soul,  during  the 
period  which  elapses  between  death  and  the  resurrection,  had 
not  our  Saviour  pointed  it  out  to  us.  And  how  many  times 
might  we  have  read  the  declaration,  Thou  art  a  priest  forever 
after  the  order  of  Melchizedec,  before  we  should  have  suspected, 
that  it  involves  all  those  important  consequences,  which  St. 
Paul  deduces  from  it  in  his  epistle  to  the  Hebrews  1  These  in- 
stances render  it  reasonable  to  suppose,  that  many  other  passages 
contain  proofs  and  illustrations  of  important  truths,  which  have 
never  been  noticed ;  and  which  yet  remain,  to  reward  the  re- 
searches of  future  inquirers.  However  this  may  be,  it  is  cer- 
tain, that  he  who  but  seldom  consults  the  oracles  of  God,  he 
who  does  not  habitually  repair  to  them  as  his  counsellor  and 
guide,  will  receive  from  them  no  satisfactory  answers.  He 
only,  whose  delight  is  in  the  law  of  the  Lord,  and  who  medi- 
tates therein  day  and  night,  will  be  like  a  tree  planted  by  the 
rivers  of  water,  which  bringeth  fortli  its  fruit  in  season. 

It  may  further  be  remarked  in  reply  to  the  objection  before 
us,  that  many  of  the  terms  in  which  the  oracles  of  God  arc  ex- 
pressed, contain  a  fullness,  a  depth,  or  rather  an  infinity  of 
meaning,  which  no  created  mind  can  ever  fully  comprehend. 
What  finite  mind,  either  human  or  angelic,  ever  fully  compre- 
hended, or  ever  will  fully  comprehend,  all  that  is  contained  in  the 
names  assumed  by  Jehovah,  in  the  titles  given  to  Jesus  Christ, 
or  in  the  words,  eternity,  heaven,  hell,  everlasting  punishment, 
everlasting  life  1  Now  he  who  most  frequently  consults  the  or- 
acles of  God,  in  the  manner  prescribed  by  their  author,  will 
penetrate  most  deeply  into  the  unfathomable  abyss  of  meaning, 
■which  these  and  other  terms  of  a  kindred  nature,  contain.  He 
may,  indeed,  receive  the  same  answers  to  his  inquiries,  which 
he  had  received  on  former  occasions ;  but  these  answers  will 
convey  to  his  mind,  clearer  and  more  enlarged  conceptions  of  the 
truths  which  they  reveal.  His  views  will  resemble  those  of  an 
astronomer,  who  is,  from  time  to  time,  furnished  with  telescopes 
of  greater  power.  Or,  to  vary  the  figure,  what  at  first  seemed 
only  an  indistinct  shadow,  will  become  a  vivid  picture,  and  the 


22 


ORACLES    OF  GOD. 


picture  will,  at  length,  stand  out  in  bold  relief.  In  fine,  he  will 
know  more  and  more  of  those  subjects,  which,  to  use  the  lan- 
guage of  an  apostle,  pass  knowledge ;  and  will  enjoy,  in  a  cor- 
responding degree,  all  the  benefits  which  the  Scriptures  are 
designed  and  adapted  to  impart.  These  remarks  may  be  eluci- 
dated by  a  familiar  illustration.  The  lisping  child,  and  the 
most  profound  astronomer,  uses  the  word,  sun,  to  denote  the 
same  object.  The  child,  however,  means  by  this  word,  nothing 
more  than  a  round,  luminous  body,  of  a  few  inches  in  diameter. 
But  it  would  require  a  volume,  to  contain  all  the  interesting  and 
sublime  conceptions,  of  which  this  word  stands  for  the  sign,  or 
with  which  it  is  associated,  in  the  mind  of  the  astronomer.  So 
different  individuals  may  employ  the  same  scriptural  terms  and 
phrases  ;  and  they  may  employ  them  to  denote  the  same  objects. 
Yet  wide,  almost  immeasurably  wide,  may  be  the  difference  be- 
tween the  ideas,  which  these  terms  convey  to  their  minds,  or 
which  they  employ  them  to  express.  One  man  may  see  little,  or 
perhaps,  no  meaning,  in  an  expression,  which  shall  fill  the 
mind  of  another  even  to  overflowing,  with  the  fulness  of  God. 

It  may,  perhaps,  be  farther  objected  to  the  views  which  have 
now  been  given  of  the  Scriptures,  that,  as  they  do  not  speak  ih 
an  audible  voice,  their  answers  to  our  inquiries  can  never  pos- 
sess that  life,  that  energy,  that  character  of  deep,  impressive 
solemnity,  Avhich  attend  the  responses  of  a  living  oracle,  such 
as  was  formerly  established  among  the  Jews.  An  epithet 
which  is  applied  to  the  Scriptures  by  another  inspired  writer 
will  assist  in  obviating  this  objection.  He  styles  them  the  live- 
ly or  living  oracles.  In  perfect  conformity  with  this  language 
an  apostle  declares  that,  the  word  of  God  is  alive  and  powerful. 
And  another  apostle  asserts,  not  only  that  it  is  alive,  but  that  it 
imparts  life.  Ye  are  born  again,  he  says  to  believers,  not  of 
corruptible  seed,  but  of  incorruptible  ;  even  by  the  word  of  God, 
which  liveth,  and  abideth  forever.  Now  what  do  these  asser- 
tions mean?  They  doubtless  mean  something,  for  inspired 
writers  make  no  unmeaning  assertions.  What  they  mean  we 
may,  perhaps,  learn  from  our  Saviour's  language,  The  words 
that  I  speak  unto  you,  are  spirit,  and  they  are  life.  They  were 
so  when  he  uttered  them ;  they  are  so  still.  And  they  are  life 
because  they  are  spirit;  because  the  Living  Spirit  of  the  Living 


THE     ORACLES     OF  GOD. 


23 


God  does,  as  it  were,  live  in  them,  and  employ  their  instiumeu- 
tality  in  imparting  life  to  all,  who  consult  them  in  the  manner 
which  he  has  prescribed.  Take  away  his  accompanying  influ- 
ences, and  the  living  oracles  become,  in  the  emphatic  language 
of  an  apostle,  "a  dead  letter."  But  he  who  consults  them 
aright,  does  not  find  them  a  dead  letter.  He  finds  no  reason  to 
complain,  that  they  do  not  address  him  with  all  the  force  and 
vivacity  of  a  living  speaker.  On  the  contrary  he  finds,  that  the 
living,  life  giving  Spirit,  by  whom  they  were  inspired,  and  who 
still  lives  and  speaks  in  every  line,  carries  home  their  words  to 
his  understanding,  his  conscience,  and  his  heart,  with  an  enlight- 
ening, vivifying  energy,  Avhich  no  tongue  of  man,  or  angel, 
could  ever  impart  to  language.  The  voice  of  God  himself, 
bursting  m  thunder  from  heaven,  could  scarcely  speak  in  accents 
more  powerful,  commanding,  and  impressive.  Is  this  language 
too  strong  7  What  then  means  the  interrogation  of  Jehovah  ? 
Is  not  my  word  like  a  fire,  and  like  a  hammer,  which  breaketh 
the  rock  in  pieces '?  Indeed  it  is.  It  has  been  the  instrument  of 
breaking  all  the  flinty  hearts  that  ever  were  broken ;  and  every 
licart  which  it  breaks,  it  heals  again.  Yes,  The  law  of  the 
Lord  IS  perfect,  converting  the  soul;  the  testimony  of  the  Lord 
is  sure,  making  v/ise  the  simple ;  the  statutes  of  the  Lord  are 
right,  rejoicing  the  heart;  the  commandment  of  the  Lord  is  pure, 
enlightening  the  eyes.  And  v/hat  more  can  be  expected  of  any 
oracle,  what  can  man  wish  that  any  oracle  should  do  more,  than 
efiect  the  illumination  of  his  iniderstanding,  the  conversion  of 
his  soul,  the  communication  of  wisdom  to  his  mind,  and  of  joy 
to  his  heart '? 

It  is,  however,  readily  acknowledged  that  thousands,  who 
possess  and  peruse  the  Scriptures,  derive  none  of  these  benefits 
from  their  perusal,  and  receive  from  them  no  satisfactory  an- 
swers. But  the  reason  is  obvious.  They  do  not  consult  them 
in  the  manner  which  God  has  prescribed.  They  do  not  consult 
them,  as  an  oracle  of  God  ever  ought  to  be  consulted.  They 
do  not,  for  instance,  consult  them  with  becoming  reverence. 
They  do  not  feel,  when  opening  the  sacred  volume,  that  the 
mouth  of  God  is  about  to  open,  and  address  them.  They  do 
not  feel  as  they  will  acknowledge  an  Israelite  ought  to  have  fell., 
when  approaching  the  Holy  of  Holies,  to  ask  counsel  of  his 
Maker.    On  the  contrary,  they  peruse  the  Scriptures  with  little 


24 


THE    ORACLES     OF  GOD. 


more  reverence,  than  the  works  of  a  human  author.  Tliey 
consult  them,  as  they  would  consult  a  dictionary  or  an  alma- 
nac. Indeed  we  are  all,  in  this  respect,  criminally  deficient. 
Permit  me  here  to  make  a  direct,  but  respectful  and  affectionate 
appeal  to  the  consciences  of  my  audience,  and  ask,  had  you  seen 
an  Israelite  approach,  and  address  the  oracle  of  Jehovah,  in  the 
same  manner,  and  with  the  same  feelings,  with  which  you  have 
too  often  perused  the  Scriptures,  would  you  not  have  expected 
to  sec  him,  instead  of  receiving  a  gracious  answer,  struck  dead 
by  a  flash  of  that  fire  which  consumed  Nadab  and  Abihu,  the 
irreverent  sons  of  Aaron  7  My  hearers,  if  we  would  consult  the 
oracles  of  God  in  a  manner  acceptable  to  him,  and  beneficial, 
or  even  safe,  to  ourselves,  we  must  practically  remember  the 
declaration  which  he  made  on  that  awful  occasion ;  I  will  be 
sanctified  in  all  that  approach  me;  and  the  language  of  our 
hearts,  when  opening  the  sacred  volume,  must  be,  I  will  now 
hear  what  the  Lord  my  God  shall  say;  speak.  Lord,  for  thy 
servant  heareth. 

Nor  is  sincerity  less  necessary  than  reverence  to  one,  who 
■would  rightly  consult  the  oracles  of  God.  By  sincerity  is  meant 
a  real  desire  to  know  our  duty,  with  a  full  determination  to  be- 
lieve and  obey  the  answers  we  shall  receive;  however  contrary 
they  may  be  to  our  natural  inclinations,  our  favorite  pursuits, 
or  our  preconceived  opinions.  How  useless,  how  much  worse 
than  useless,  it  is  to  consult  these  oracles  without  such  a  dispo- 
sition, we  may  learn  from  a  divine  declaration,  recorded  in  the 
book  of  Ezekiel.  Some  of  the  elders  of  Israel,  it  appears,  vis- 
ited the  prophet,  professedly  with  a  view  to  inquire  of  the  Lord. 
But  the  only  answer  which  they  obtained  was  this;  Are  ye 
come  to  mquire  of  me;  As  I  live,  saith  the  Lord  God,  I  will  not 
be  inquired  of  by  you.  He  also  informs  us  what  were  the 
reasons  of  this  determination.  These  men  have  set  up  their 
idols  in  their  hearts,  and  put  the  stumbling  block  of  their  iniquity 
before  their  face;  and  should  I  be  at  all  inquired  of  by  them? 
He  then  proceeds  to  declare,  that  if  any  man,  of  any  nation, 
shall  presume  to  consult  him  with  idols  in  his  heart,  he  v/ill  set 
his  face  against  that  man,  and  answer  him  according  to  the 
multitude  of  his  idols.  My  hearers,  if  we  consult  the  oracles  of 
God  With  a  view  to  draw  from  them  an  answer,  which  shall 
gratify  our  sinful  inclinations,  or  justify  our  questionable  pur- 


THE     ORACLES     OF  GOD. 


25 


suits  and  practices,  or  support  our  favorite  prejudices,  we  do,  in 
effect,  coine  to  inquire  of  the  Lord  with  idols  in  our  hearts,  and 
can  expect  nothing  but  a  corresponding  answer.  The  same  re- 
mark is  applicable  to  every  one,  who  consults  the  Scriptures, 
while  he  neglects  known  duties,  or  disobeys  known  commands. 
Such  a  man  has  idols  in  his  heart;  idols  which  he  prefers  to 
Jehovah ;  and  why  should  he  be  favored  with  any  further  an- 
swers, while  he  disregards  those  which  he  has  already  received  ? 
AVe  may  see  these  remarks  exemplified  in  the  history  of  Saul. 
He  had  been  guilty,  he  was  still  guilty,  of  known  disobedience ; 
and  therefore,  when  he  inquired  of  the  Lord,  the  Lord  answered 
him  not.  To  a  similar  cause,  the  ill  success  of  many,  who  now 
consult  the  Scriptures,  without  deriving  from  them  any  advan- 
tage, is,  doubtless,  to  be  ascribed. 

There  are  others  whose  want  of  success  in  consulting  the 
oracles  of  God  is  owing  to  their  unbelief  As  no  food  can 
nourish  those,  who  do  not  partake  of  it;  as  no  medicines  can 
prove  salutary  to  those,  who  refuse  to  make  use  of  them  ;  so  no 
oracles  can  be  serviceable  to  those,  by  whom  they  are  not  be- 
lieved with  a  cordial,  practical,  operative  faith.  It  must  ever 
be  remembered  that  though  the  Scriptures  are  able  to  make  us 
wise  unto  salvation,  it  is  only  through  faith  in  Christ  Jesus. 
To  those,  in  whom  this  faith  does  not  exist,  wisdom  is  not  im- 
parted. 

Finally,  many  persons  derive  no  benefit  from  the  oracles  of 
God,  because  they  attempt  to  consult  them  without  prayer.  But 
without  prayer,  though  they  may  be  read,  they  cannot,  properly 
speaking,  be  consulted.  Consulting  an  oracle  is  an  act,  which, 
in  its  very  nature,  implies  an  acknowledgment  of  ignorance, 
and  a  petition  for  guidance,  for  instruction.  It  is  the  act  of  a 
blind  man,  extending  his  hand  to  an  unseen  guide,  and  request- 
ing his  assistance.  He,  then,  who  reads  the  Scriptures  without 
prayer,  does  not  really  consult  them ;  does  not  treat  them  as  an 
oracle ;  and,  therefore,  shall  not  find  them  such.  It  is  to  him, 
who  first  humbly  speaks  to  God,  that  God  will  condescend  to 
speak.  It  is  to  him,  who,  with  the  temper  of  a  little  child,  and 
with  a  heart  which  receives  the  truth  in  the  love  of  it,  consults 
the  oracle  upon  his  knees,  and  prays  over  every  response,  that 
God  will  unlock  all  his  hidden  treasures  of  wisdom  and  knowl- 
edge.   He  who,  in  this  manner,  daily  consults  it,  shall  be 


26 


THE    ORACLES    OF  GOD. 


guided  as  safely,  as  an  all-wise  God  can  guide  him;  and  con- 
ducted to  heaven  as  certainly,  as  there  is  a  heaven ;  for  if  he 
who  walketh  with  wise  men  shall  be  wise,  how  much  more 
shall  he  who  walketh  with  God  ?  Whatever  else  we  neglect, 
then,  let  us  not  neglect  the  Scriptures.  Whatever  else  we  con- 
sult, let  us  not  fail  to  consult  the  oracles  of  God.  Should  we 
be  guilty  of  this  negligence,  the  queen  of  the  South  will  rise  up 
in  the  judgment,  and  condemn  us;  for  she  came  from  the  utter- 
most parts  of  the  earth  to  hear  the  wisdom  of  Solomon ;  but 
-arisdom,  infinitely  greater  than  that  of  Solomon,  is  here.  Nay, 
the  heathen  will  rise  up,  and  condemn  us;  for  they  spared  no 
labor  or  expense  in  consulting  their  worthless  oracles;  but  we 
have  the  living  oracles  of  the  living  God  in  our  hands,  and  may 
at  all  times  consult  them,  without  expense,  and  without  fatigue. 
Who,  then,  will  be  so  much  his  own  enemy  as  to  neglect  them? 
When  the  Infinite,  the  All  wise,  the  Almighty  God,  stooping  from 
his  eternal  throne  in  the  heavens,  condescends  to  address  us  as 
a  father;  to  place  before  us  a  transcript  of  his  mind  and  his 
heart;  to  converse  with  ns  familiarly,  as  a  man  talketh  with  his 
friend;  to  narrate  the  history  of  his  past  works,  and  of  past 
ages,  and  to  reveal  to  us  future  scenes,  and  events;  and  when 
the  information  thus  communicated,  involves  the  fate  of  the 
world  which  we  inhabit,  our  own  eternal  destiny,  and  that  of 
our  fellow  creatures ;  who  can  be  so  insensible,  so  sottish,  so 
impious,  as  to  refuse  attention!  Whosoever  hath  ears  to  hear, 
let  him  hear.  O  earth,  earth,  earth,  hear  the  word  of  Jehovah  ! 
Listen,  O  listen,  when  thy  Maker  speaks. 

But  to  consult  the  oracles  of  God  is  not  the  only  duty  imposed 
by  their  possession.  Another  duty,  which  we  are  no  less  sacred- 
ly bound  to  perform,  is  to  place  them,  so  far  as  we  have  ability 
and  opportunity,  in  the  hands  of  our  destitute  fellow  creatures. 
An  opportunity  of  performing  this  duty  is  now  presented  you. 
The  object  of  the  Society,  at  whose  instance  we  are  assembled, 
is,  to  furnish  a  numerous,  valuable,  and  too  long  neglected  class 
of  our  fellow  citizens,  with  the  sacred  oracles;  and  to  persuade 
them,  if  possible,  to  consult  these  oracles  in  such  a  manner,  as 
shall  insure  their  present  moral  and  religious  improvement,  and 
their  final  salvation.  In  the  prosecution  of  this  object,  the  So- 
ciety need,  and  request,  your  countenance,  your  aid;  and  they 
will  not,  we  trust,  request  it  in  vain.    By  granting  it,  you  may 


THE     ORACLES     OF  GOD. 


27 


place  in  the  hands  of  a  fellow  immortal,  at  once,  all  the  truth, 
which  the  Father  of  Lights  was  employed,  for  many  ages,  in 
communicating  to  mankind.  You  may  confer  on  him,  at  a  very 
trifling  expense,  those  sacred  oracles,  which,  at  the  expense  of 
numberless  miracles,  God  conferred  on  his  chosen,  favored  peo- 
ple, as  the  most  valuable  gift  which  his  providential  hand  could 
bestow.  You  may  confer  a  blessing  more  valuable  than  wealth, 
than  liberty,  than  life  itself  All  your  other  possessions,  without 
the  Bible,  would  be  a  gift,  incomparably  less  precious  than  the 
Bible  alone.  By  conferring  this  gift  on  mariners,  we  shall  assist 
in  discharging  a  debt  of  no  trifling  magnitude,  Avliich  has 
already  remained  too  long  xmpaid.  To  mariners  we  are  indebt- 
ed, under  God,  for  a  considerable  portion  of  those  very  oracles, 
with  which  we  are  now  requested  to  furnish  mariners.  That 
several  of  the  writers  of  the  New  Testament,  and  a  still  greater 
number  of  the  apostles,  belonged  to  this  class  of  society,  you 
need  not  be  informed.  We  are,  also,  deeply  indebted  to  them  hi 
a  temporal  view.  They  have  long  acted  a  humble,  indeed,  but 
a  most  important  part,  in  extending  the  boundaries  of  human 
knowledge,  in  aiding  the  progress  and  diff'using  the  blessings,  of 
civilization,  and  thus  promoting  the  general  interests  of  mankind. 
To  them  our  country  is  indebted  for  its  discovery,  and  its  set- 
tlement. To  them  this  city,  in  common  with  all  other  commer- 
cial cities,  is  indebted  for  its  prosperity.  Their  direct,  or  indirect 
agency  has  erected,  decorated,  and  furnished  your  houses,  re- 
plenished your  stores,  and  increased  your  wealth  and  population 
to  their  present  extent.  Take  away  seamen,  and  where  is 
commerce  7  Take  away  commerce,  and  where  is  the  prosperity 
of  this  city?  They  are  the  hands  which  slie  extends  to  the 
east,  and  to  the  west,  to  grasp,  and  bring  home  to  her  bosom, 
the  rich  fruits  of  widely  distant  climes.  To  thorn  we  are  all 
indebted  for  the  various  foreign  productions,  Avhich  compose  so 
large  a  part  of  the  conveniences,  and  even  necessaries,  of  civil- 
ized life.  You  can  visit  no  town,  you  can  scarcely  find  a  cottage, 
in  our  country,  to  the  support  and  comfort  of  whose  inhabitants, 
mariners  have  not  contributed. 

It  must  not  be  forgotten  that,  in  procuring  for  us  these  advan- 
tages, our  seamen  have  placed  at  hazard,  not  only  their  lives, 
but  their  eternal  interests.  Of  this  fact,  as  well  as  of  our 
obligations  to  this  neglected  part  of  the  community,  most  of  us 


28 


THE    ORACLES    OF  GOD. 


have,  probably,  thought  too  httle,  and  too  hghily.  While 
enjoying,  at  our  ease,  the  fruits  of  their  perils  and  labors,  we 
liave  too  often  failed  to  recollect,  that  the  men  who  procured  for 
us  these  enjoyments,  did  it  at  the  expense,  of  cutting  themselves 
off  from  most  of  the  comforts  of  civihzed,  social,  and  domestic 
life;  depriving  themselves,  in  a  great  measure,  of  the  religious 
institutions  and  privileges  with  which  their  countrymen  are 
favored;  throwing  themselves  into  the  midst  of  snares  and 
temptations,  and  jeoparding  all  that  is  valuable,  all  that  ought 
to  be  dear,  to  an  immortal,  accountable  being,  advancing  to 
meet  the  retributions  of  eternity.  We  have  not  sufficiently 
adverted  to  the  obvious  fact,  that  the  mariner,  while  pursuing 
the  voyage  of  life,  is  almost  inevitably  exposed  to  rocks,  v/hirl- 
pools,  and  quicksands,  incomparably  more  dangerous,  and  more 
difficult  to  shun,  than  any  which  he  is  called  to  encoimter  in 
navigating  the  deep.  A  very  little  reflection  will  convince  us. 
that,  while  he  continues  to  be  exposed  to  these  dangers  without 
any  safeguard,  foreign  productions  must  be  obtained  at  an  ex- 
pense, infinitely  transcending  their  value  ;  an  expense  which  no 
finite  mind  can  estimate,  and  which  no  benevolent  mind  can 
contemplate  but  with  horror.  Did  we  view  this  subject  in  the 
light  of  revelation,  and  feel  in  view  of  it  as  we  ought;  it  may 
well  be  doubted,  whether  we  could  enjoy  the  productions  thus 
obtained,  or  even  consent  to  make  use  of  them.  When  David 
thirsted  for  water  from  the  well  of  Bethlehem,  whence  he  had 
often  drawn  refreshment  in  his  youthful  days,  and  some  of  his 
soldiers,  at  the  hazard  of  their  lives,  broke  through  an  opposing 
army  to  procure  for  him  a  cup  of  this  much  desired  water,  he 
refused  to  drink  of  it,  but  poured  it  out  before  the  Lord,  exclaim- 
ing, Be  it  far  from  me  that  I  should  do  this ;  is  it  not  the  blood 
of  the  men,  who  went  in  jeopardy  of  their  lives !  He  felt  that 
water,  thus  obtained,  was  too  precious  for  a  mortal's  lips:  too 
precious  for  any  other  use,  than  that  of  being  offered  to  the 
Lord  of  life.  And  who  will  deny,  that  this  was  the  language, 
that  these  were  the  genuine  feelings,  of  a  noble,  benevolent, 
pious  mind  1  Yet  how  often  do  we  forget  to  exercise  similar 
feelings,  in  similar  circumstances  ?  How  often  do  we,  without 
reflection,  eat,  and  drink,  and  wear,  the  price  of  blood,  the  blood 
of  the  soul !  How  deeply  dyed  with  this  blood  are  foreign  pro- 
ductions, before  they  reach  our  hands !    How  many  of  our  fel- 


THE    ORACLES     OF  GOD. 


29 


low  immortals  have  sunk,  not  in  the  ocean  merely,  but  in  the 
gulf  of  perdition,  that  we  might  be  gratified  with  the  fruits  of 
other  chmes!  My  hearers,  were  there  no  other  remedy  for 
these  tremendous  evils,  were  they  necessarily  and  inseparably 
connected  with  commerce,  every  one  who  possesses  a  particle  of 
that  spirit  by  which  David  was  then  animated,  or  of  that  con- 
cern for  immortal  beings  which  glowed  in  the  bosom  of  the  Son 
of  David,  would  say,  that  commerce  ought  to  be  at  once,  and 
forever,  abandoned.  Every  one  who  has  the  feelings,  I  will  not 
say  of  a  Christian,  but  of  a  man,  would  exclaim,  "  Better,  infi- 
nitely better,  that  we  should  be  confined  to  the  productions  of 
our  own  soil,  than  that  so  many  of  our  fellow  creatures,  our 
countrymen,  should  be  exposed  to  such  imminent  danger  of 
moral  and  eternal  ruin !"  But  we  are  not  reduced  to  this  alter- 
native. A  remedy  for  the  moral  evils  to  which  our  mariners  are 
exposed  is  already  provided,  and  may  easily  be  applied.  Let 
them  all  be  furnished  with  the  oracles  of  God.  Let  those  by 
whom  they  are  employed,  whose  advice  they  will,  probably, 
respect,  say  something  to  them  of  the  value  of  these  oracles, 
and  of  the  infinite  importance  of  consulting  them  aright.  Let 
measures  be  taken  for  enabling  them  to  enjoy  the  full  benefit  of 
our  religious  institutions,  during  the  short  periods  of  their  resi- 
dence on  shore.  In  a  word,  let  them  be  convinced,  that  we 
regard  them  as  immortal,  accountable  creatures ;  that  we  feel  a 
deep  solicitude  for  their  present  and  future  happiness;  that  we 
are  willing  to  do  all  in  our  power  to  secure  it;  and  that  we  be- 
lieve it  can  be  secured  by  no  other  means,  than  those  which  the 
Scriptures  reveal.  Is  this  requiring  too  much  7  I  will  not  ofler 
such  an  insult  to  the  understandings  and  the  hearts  of  this 
assembly,  as  to  indulge  a  suspicion  that  they  are  disposed  to 
reply,  "  It  is."  Some  of  the  largest  commercial  cities  in  our 
own,  and  in  other  countries,  have  already  practically  said,  "It 
is  not  requiring  too  much."  The  members  of  this  Marine  Bible 
Society,  and  many  others  among  your  fellow  citizens,  have,  in 
the  same  manner,  made  a  similar  reply.  They  have  made  the 
most  laudable  exertions  to  meliorate  the  moral  condition  of  your 
seamen,  and  to  furnish  them  with  an  antidote  to  those  evils  to 
which  they  are  peculiarly  exposed ;  and  nothing,  but  a  more 
extensive  and  efficient  co-operation  on  the  part  of  those  who 
employ  them,  is  wanting  to  render  these  exertions  successful. 


30 


THE    ORACLES    OF  60D. 


And  is  it  possible  that,  in  an  age  like  the  present,  and  in  a  city- 
like  this,  such  a  co-operation  should  continue  to  be  wanting  ? 
Is  it  considered  as  important  that  no  vessel  should  be  sent  to 
sea,  without  some  medicinal  provision  for  the  health  of  its  crew? 
and  is  it  not,  at  least,  equally  important,  that  every  vessel  should 
be  furnished  with  the  remedy,  which  God  has  provided  for  the 
moral  diseases,  to  which  seamen  are  particularly  exposed?  Self- 
interest  alone,  were  there  no  other  motive,  should  prompt  the 
careful  performance  of  this  duty;  for  these  diseases,  when  suf- 
fered to  become  inveterate,  prove,  not  only  fatal  to  the  subjects 
of  them,  but  injurious  to  their  employers.  It  is  impossible  to 
estimate,  with  any  approach  to  accuracy,  the  losses  which  com- 
mercial men  have  sustained,  in  consequence  of  the  negligence, 
the  unfaithfulness,  and  the  intemperance  of  those,  to  whom 
their  property,  while  on  the  ocean,  was  necessarily  entrusted ; 
but  no  one,  who  has  attended  at  all  to  the  subject,  can  doubt, 
that  these  losses  have  been  great.  Nor  will  any  iniprejudiced 
person  doubt,  that  many  of  them  would  have  been  prevented, 
had  proper  attention  been  always  paid  to  the  moral  and  religious 
improvement  of  seamen.  There  is,  probably,  no  merchant, 
whatever  his  religious  sentiments  may  be,  who  would  not  think 
his  property  more  safe,  in  the  care  of  such  as  revere  and  consult 
the  oracles  of  God,  than  of  those  who  do  not  possess,  and,  of 
course,  cannot  regard  them. 

Permit  me  to  proceed  a  step  farther,  and  inquire,  whether  that 
God,  who  so  often  constrains  men  to  read  their  sins  in  their  pun- 
ishment, and  employs  the  vices,  which  their  negligence  has  fos- 
tered, to  scourge  them,  may  not  have  permitted  the  numerous 
and  shocking  piracies  which  have  been  recently  perpetrated, 
with  a  view  to  chastise  commercial  nations,  and  rouse  them  from 
their  criminal  insensibility  to  the  religious  interests  of  seamen? 
What  else  could  such  nations  expect,  either  from  his  justice,  or 
from  the  manner  in  which  they  have  long  treated  this  neglected 
portion  of  the  community  ?  They  commit  the  mariner  to  the 
ocean  at  an  early  age,  before  his  character  is  formed,  or  his 
principles  established.  Inexperienced,  unarmed,  unprepared  for 
the  assault,  he  is  there  assailed  by  temptations,  which  it  would 
require  the  full  vigor  of  mature,  and  deeply  rooted,  virtuous 
principle  to  resist.  Day  after  day,  and  year  after  year,  the  as- 
sault is  continued,  without  intermission,  and  in  almost  every 


THE  ORACLES  OF  GOD 


31 


conceivable  variety  of  form  ;  while  no  friendly  hand  is  extended 
to  aid,  no  cheering  voice  is  employed  to  encourage  him  in  main- 
taining the  arduous  conflict.  Can  we  then  wonder,  that,  sooner 
or  later,  he  is  overcome?  And  when  he  is  once  overcome, 
whence  shall  he  derive  any  inducement,  or  encouragement,  to 
resume  the  contest?  He  has,  indeed,  a  conscience,  and,  for  a 
time,  it  will  speak.  But  though  this  monitor  may  reproach 
him  for  his  fall,  she  cannot  assist  him  to  rise;  she  cannot  even 
iirform  him  where  assistance  may  be  obtained.  The  oracles  of 
God  would  give  him  this  information,  but  he  has  them  not. 
Destitute  of  this  guide,  the  reproaches  of  an  accusing  conscience 
serve  only  to  torment  him.  They  become  too  painful  to  be  en- 
dured ;  how  shall  he  silence  them  ?  There  is  one  way,  a  terrible, 
a  desperate  way  indeed,  but  he  knows  no  other.  Example 
points  it  out  to  him,  and  urges  him  to  follow  it;  and  he  obeys. 
He  flies  to  the  intoxicating  bowl,  drowns  his  reason  and  his 
conscience  together,  and  by  degrees,  become  a  beast,  nay,  an 
incarnate  fiend.  What  is  now  to  restrain  him  from  crime,  from 
piracy,  from  murder?  What  is  to  prevent  the  remainder  of  his 
wretched  life  from  being  spent  in  the  perpetration  of  every  out- 
rage, which  excites  the  abhorrence  of  earth,  and  the  indignation 
of  heaven?  Suppose  it,  (the  supposition  is,  alas!  too  often 
realized,)  to  be  thus  spent.  Death,  which  comes  to  all,  must  at 
length  come  to  him.  It  may  come  as  the  messenger  of  public 
justice;  or  it  may  come  in  the  form  of  what  we  call  a  casualty, 
and  hurry  him  to  the  bar  of  his  oflended  God,  in  a  fit  of  intoxi- 
cation, or  with  a  half  uttered  curse  upon  his  lips.  My  hearers, 
this  is  no  fiction.  It  is  the  real  history  of  hundreds,  probably 
of  thousands ;  of  many,  too,  who  commence  the  voyage  of 
life,  with  prospects  no  less  bright,  with  hopes  no  less  sanguine 
than  your  own.  And  who,  that  has  the  feelings  of  a  man,  can 
contemplate  unmoved,  ruin  like  this?  ruin  so  complete,  so  ter- 
rible, so  hopeless  !  My  hearers,  it  is  from  such  ruin,  that  we 
now  implore  you  to  assist  in  saving  your  fellow  creatures,  your 
countrymen.  We  entreat  you  to  furnish  them  with  that  volume, 
which  a  most  wise  and  merciful  God  has  given  to  lost,  bewil- 
dered, guilty  man,  for  his  oracle,  his  solace,  and  his  guide.  Say 
not,  the  gift  will  avail  them  nothing.  Facts  do  not  warrant  this 
assertion.  In  proportion  to  the  seed  sown  upon  it,  the  ocean  has 
yielded  as  rich  a  harvest  as  the  land. 


32 


THE    ORACLES    OF  GOD. 


Ir.  would  be  easy  to  enlarge  on  tliis  fruitful  topic  to  a  much 
greater  extent.  It  would  be  easy  to  suggest  a  multitude  of  con- 
siderations, suited  to  convince  the  understanding,  and  to  alfect 
the  heart.  But  we  purposely  omit  them.  Why  should  we 
occupy  your  time,  and  weary  your  patience,  with  arguments 
and  motives  urged  by  mortal  lips,  when  we  have  before  us  an 
oracle,  which,  in  a  few  impressive  words,  will  inform  us,  at 
once,  what  we  ought  to  do?  To  this  oracle  we  refer  the  sea- 
man's cause.  To  its  unerring  decisions  we  appeal;  and  in  this 
appeal,  we  doubt  not,  you  will  cordially  unite.  It  is  presumed 
that  the  only  question,  relative  to  this  subject,  which  any  indi- 
vidual present  can  wish  to  propose,  is  this ;  Is  it  a  duty 
incumbent  on  me,  to  aid  in  promoting  the  moral  and  religious 
improvement  of  seamen?  We  may  consider  this  question  as 
having  been  proposed  in  the  silence  of  the  heart,  and  He  who 
reads  the  heart  has  given  this  answer  :  —  If  thou  forbear  to  deliver 
them  that  are  drawn  unto  death,  and  those  that  are  ready  to  be 
slain ;  if  thou  sayest.  Behold,  I  knew  it  not ;  doth  not  he  that 
pondereth  the  heart  consider  it?  and  he  that  keepeth  thy  soul, 
doth  not  he  know  it?  and  shall  he  not  render  to  every  man 
according  to  his  works?  Is  not  this  answer  sufficiently  explicit? 
Is  it  not  as  perfectly  applicable  to  the  case  before  us,  as  if  it  had 
been  originally  uttered  with  an  exclusive  reference  to  seamen? 
Are  they  not  "  drawn  "  by  powerful  temptations,  as  by  a  thou- 
sand cords,  to  that  second  death  from  which  there  is  no 
resurrection?  Are  not  many  of  them  "ready  to  be  slain"  by 
their  vices?  enemies  which  kill,  not  the  body  only,  but  the  soul. 
And  if  we  neglect  to  furnish  them  with  the  Scriptures,  do  we 
not  "forbear"  to  attempt  their  deliverance?  Should  anyone 
still  consider  this  answer  as  inapplicable,  let  him  impute  the 
error,  not  to  the  oracle,  but  to  the  erring  lips  which  gave  it 
utterance,  and  listen  to  another  response :  Withhold  not  good 
from  them  to  whom  it  is  due,  when  it  is  in  the  power  of  thy 
hand  to  do  it,  but,  as  thou  hast  opportunity,  do  good  to  all  men. 
Can  any  thing  more  be  necessary?  Surely,  no  one  will  insult 
Jehovah  by  asking,  whether  it  is  domg  good  to  seamen,  to  place 
his  word  in  their  hands.  Surely,  no  one  can  doubt  whether, 
should  He  address  us  from  heaven,  he  would  command  us  to 
furnish  them  with  the  Scriptures.  Some  may.  however,  wish 
to  inquire,  whether  the  efforts,  which  are  now  making  to  pro- 


THE    ORACLES    OF  GOD. 


33 


uiote  the  religious  interests  of  seamen,  will  be  crowned  with 
ultimate  success.  To  their  inquiries  this  is  the  answer :  The 
abundance  of  the  seas  shall  be  converted  unto  the  church  of 
God ;  the  ships  of  Tarshish  shall  bring  her  sons  from  far,  their 
silver  and  their  gold  with  them,  unto  the  name  of  the  Lord,  and 
the  earth  shall  be  full  of  the  knowledge  of  Jehovah,  even  as  the 
waters  cover  the  seas.  My  hearers,  we  shall  add  no  more. 
When  God  speaks,  it  becomes  man  to  be  silent. 

VOL.  lU.  1 


SEEMON  L. 


THE  GOSPEL,  GLAD  TIDINGS. 


Hie  glorious  gospel  of  the  blessed  God,  which  was  committed  to  my 
trust. — 1  Timothy  i.  11. 

Among  the  numerous  burning  and  shining  lights  which  our 
blessed  Saviour  has,  at  different  periods,  placed  in  his  golden 
candlesticks  to  enlighten  the  church,  during  the  long  and  gloomy 
night  of  his  absence  from  the  world,  perhaps  none  have  burned 
brighter,  with  a  flame  more  vehement,  or  with  rays  more  clear, 
or  shone  with  more  constant,  bright  and  unclouded  lustre,  than 
the  great  Apostle  of  the  Gentiles.  Of  all  whose  characters  have 
been  transmitted  to  us,  either  in  profane  or  sacred  history,  he 
appears  to  have  made  the  nearest  approaches  to  the  Sun  of 
righteousness,  and,  in  consequence,  to  have  felt  most  powerfully 
the  attractive  influence  of  his  love ;  to  have  imbibed  most  plen- 
tifully his  enlightening,  life-giving  beams;  to  have  reflected 
most  perfectly  his  glorious  image ;  and  to  have  moved  with  the 
greatest  velocity  in  the  orbit  of  duty.  His  life  affords  a  striking 
verification  of  our  Saviour's  remark,  that  to  whom  much  is 
forgiven,  the  same  loveth  much.  As  his  devotional  feelings 
were  peculiarly  strong  and  lively,  so  is  the  language  in  which 
he  expresses  them.  It  seems  to  hold  a  kind  of  middle  rank 
between  that  which  is  employed  by  other  Christians,  and  that 
which  will  hereafter  be  poured  forth  by  saints  and  angels  before 


THE     GOSPEL^     GLAD  TIDINGS. 


35 


the  throne.  Thoughts  that  glow,  and  words  that  burn,  are 
every  where  scattered  through  his  pages.  One  instance  of  this, 
among  many  which  will  occur  to  every  pious  mind,  we  have  in 
our  text.  Never,  perhaps,  since  the  gospel  was  first  promulgated 
to  a  dying  world,  has  it  been  more  justly  or  happily  described, 
than  in  this  brief  but  glowing  passage,  in  which  the  Apostlo 
styles  it — the  glorious  gospel  of  the  blessed  God,  which  was 
committed  to  my  trust.  I  need  not  inform  you  that  the  word, 
gospel,  literally  signifies  glad  tidings.  Substitute  these  words 
for  the  term  made  use  of  in  our  text,  and  you  have,  the  glorious 
glad  tidings  of  the  blessed  God.  What  other  sounds,  like  these, 
ever  vibrated  upon  mortal  ears?  What  other  combination  of 
words  could  be  formed,  so  full  of  meaning,  of  energy,  of  life 
and  rapture,  as  this?  Who  but  the  fervent  Apostle,  or  rather, 
who  but  the  Holy  Spirit,  by  whom  he  was  inspired,  could  eVer 
have  formed  such  a  combination?  And  who  does  not  wish  to 
understand  and  feel  the  full  import  of  these  divinely  inspired, 
enrapturing  words  ?  What  ear  is  not  erect,  what  mind  does  not 
expand,  what  heart  does  not  open  and  dilate  itself,  to  druik  in, 
the  glorious  glad  tidings  of  the  blessed  God,  committed  to  a 
mortal's  trust?  Would  to  heaven,  my  friends,  you  could  on  this 
occasion  hear  the  import  of  these  tidings  fully  unfolded;  their 
infinite  worth  and  importance  clearly  slated.  But  this  you  will 
never  hear  on  earth ;  for  here  we  know  but  in  part,  and,  of 
course,  can  prophesy  but  in  part;  but  when  that  which  is  per- 
fect shall  come,  that  which  is  in  part  shall  be  done  away.  Till 
that  day  of  perfect  light  shall  burst  upon  us,  the  day  in  which 
we  shall  know  even  as  we  are  known,  you  must  be  content  to 
see  the  inestimable  treasure  of  the  gospel  dispensed  from  earthen 
vessels,  dispensed  in  scanty  measures,  and  too  often  debased  by 
the  impurities  of  the  frail  vessels  which  contain  it. 

In  attempting  to  dispense  to  you  a  portion  of  this  treasure  on 
the  present  occasion,  I  shall,  in  the  first  place,  endeavor  to  show 
what  the  gospel  of  Christ  is,  by  illustrating  the  description 
given  of  it  in  our  text.    From  this  description  we  learn, 

I.  That  the  gospel  of  Christ  is  "  tidings."  This  is  the  most 
simple  and  proper  conception  we  can  form  of  it.  It  is  not  an 
abstract  truth,  it  is  not  a  merely  speculative  proposition,  it  is 
not  an  abstruse  system  of  philosophy  or  ethics,  which  reason 
might  have  discovered  or  formed ;  but  it  is  simply  tidings,  a 


36 


THE  GOSPEL 


message,  a  report,  as  the  prophet  styles  it,  announcing  to  us  im- 
portant inteUigence,  intelligence  of  a  connected  succession  of 
facts;  of  facts  which  reason  could  never  have  discovered  ;  intel- 
ligence of  what  was  devised  in  the  counsels  of  eternity  for  the  re- 
demption of  our  ruined  race,  of  what  has  since  been  done  in  time 
to  effect  it,  and  of  what  will  be  done  hereafter  for  its  full  comple- 
tion when  time  shall  be  no  more.  It  is  true,  that,  in  addition  to 
these  tidings,  the  gospel  of  Christ  contains  a  system  of  doc- 
trines, of  precepts  and  of  motives  ;  but  it  is  no  less  true,  that  all 
these  doctrines,  precepts  and  motives,  are  founded  upon  the  facts, 
communicated  by  those  tidings  in  which  the  gospel  essentially 
consists  ;  and  that  to  their  connection  with  these  facts,  they  owe 
all  their  influence  and  importance.  Perfectly  agreeable  to  this 
representation,  is  the  account  given  us  of  the  primitive  preach- 
ers, and  of  their  mode  of  preaching  the  gospel.  They  acted 
like  men  who  felt  that  they  were  sent,  not  so  much  to  dispute 
and  argue,  as  to  proclaim  tidings,  to  bear  testimony  to  facts. 
Their  preaching  is  styled  their  testimony,  and  the  very  word 
which  we  render  to  preach,  literally  signifies  to  make  procla- 
mation as  a  herald.  Hence  St.  Paul  speaks  of  the  ministry 
which  he  had  received  to  testify  the  gospel  of  the  grace  of  God; 
and  St  John,  referring  to  himself  and  his  fellow  apostles,  says, 
we  do  testify  that  God  sent  his  Son  to  be  the  Saviour  of  the 
world.  The  gospel  of  Christ,  then,  essentially  consists  in 
tidings;  and  to  proclaim  these  tidings  and  testify  their  truth  iu 
connexion  with  the  doctrines  and  precepts,  of  which  they  are 
the  basis,  and  with  the  consequences  of  receiving  and  of  reject- 
ing them,  is  to  preach  this  gospel  as  it  was  originally  preached. 

2.  The  tidings  which  constitute  the  gospel  of  Christ  are  glad 
tidings ;  tidings  which  are  designed  and  perfectly  adapted  to 
excite  joy  and  gladness  in  all  who  receive  them.  That  they  are 
so,  is  abundantly  evident  from  the  nature  of  the  intelligence 
which  they  communicate.  They  are  tidings  of  an  all-sufficient 
Saviour  for  the  self-destroyed,  of  an  offended  God  reconciled,  of 
pardon  to  the  justly  condemned,  of  sanctification  to  the  pollu- 
ted, of  honor  and  glory  to  the  degraded,  of  deliverance  to  cap- 
tives, of  freedom  to  slaves,  of  sight  to  the  blind,  of  happiness  to 
the  wretched,  of  a  forfeited  heaven  regained,  of  life,  everlasting 
life  to  the  dead.  And  must  I  prove  that  these  are  glad  tidings  ? 
Does  the  sun  shine  7  are  circles  round  ']  is  happiness  desirable  ? 


GLAD  TIDINGS. 


37 


is  pain  disagreeable?  And  is  it  not  equally  evident,  that  the 
tidings  we  are  describing  are  glad  tidings  of  great  joy. 

But  it  may  in  some  cases  be  necessary  to  prove  even  self- 
evident  truths.  To  the  blind  it  may  be  necessary  to  prove  that 
the  sun  shines.  And  in  a  spiritual  sense  we  are  blind.  We 
need,  arguments  to  convince  us,  that  the  Sun  of  righteousness  is 
a  bright  and  glorious  luminary;  that  the  tidings  of  his  rising 
upon  a  dark  world  are  joyful  tidings.  Such  arguments  it  is  easy 
to  adduce,  arguments  sufficient  to  produce  conviction  even  in 
the  blind.  If  you  wish  for  such  arguments,  go  and  seek  them 
among  the  heathen,  who  never  heard  of  the  gospel  of  Christ. 
There,  see  darkness  covering  the  earth,  and  gross  darkness  the 
people.  See  those  dark  places  of  the  earth,  filled  not  only  with 
the  habitations,  but  with  the  temples  of  lust  and  cruelty.  Enter 
into  conversation  with  the  inhabitants  of  those  gloomy  regions. 
Ask  them  who  made  the  world ;  they  cannot  tell.  Who  crea- 
ted themselves  ?  they  know  not.  Ask  what  God  they  worship, 
they  will  point  to  a  plant  or  animal,  a  stock  or  a  stone.  Ask 
how  the  favor  of  these  miserable  deities  is  to  be  obtained  ;  their 
priests,  their  temples,  their  religious  ceremonies  with  one  voice 
reply,  by  the  performance  of  rites  indecent,  cruel  and  absurd ; 
by  tormenting  our  bodies,  by  sacrificing  our  children,  by  acts  of 
brutish  sensuality  and  diabolical  cruelty.  Ask  them  where 
happiness  is  to  be  found,  they  scarcely  know  its  name.  Ask  for 
what  purpose  they  were  created,  they  are  at  a  loss  for  a  reply. 
They  know  neither  whence  they  came,  nor  whither  they  are  to 
go.  View  them  in  the  night  of  affliction:  No  star  of  Bethle- 
hem, with  mild  lustre,  cheers  or  softens  its  gloom.  View  them 
on  the  bed  of  sickness :  No  kind  hand  administers  to  them  the 
balm  of  Gilead  ;  there  is  no  interpreter,  no  intercessor  to  say, 
Deliver  them  from  going  down  into  the  pit,  for  I  have  found  a 
ransom.  Contemplate  them  in  their  last  agonies.  No  atoning 
blood  speaks  peace  to  their  guilty  conscience  ;  no  gospel  brings 
life  and  immortality  to  their  view  ;  no  blessed  Comforter  points 
to  an  opening  heaven  ;  no  kind  shepherd  goes  with  them  through 
the  dark  valley  which  leads  to  the  dominions  of  death  ;  no 
Saviour  appears  to  disrobe  the  monster  of  his  terrors,  or  de- 
prive him  of  his  fatal  sting,  but  they  are  left  to  grapple  with 
him  unassisted  and  alone.  If  in  this  awful  conflict  they  ever 
seem  to  display  courage  and  fortitude,  it  is  only  the  fortitude  of 


38 


THE  GOSPEL 


insensibility  and  the  courage  of  despair.  In  a  word,  they  live 
without  God,  they  die  without  hope,  their  situation  is,  in  many 
respects,  more  wretched  than  that  of  the  beasts  that  perish. 
Yet  such,  my  hearers,  would  have  been  your  situation,  were  it 
not  for  the  gospel  of  Christ.  Who,  then,  will  say  that  the 
tidings  which  it  communicates  are  not  glad  tidings  of  great 
joy? 

Are  any  still  unconvinced?  Do  you  demand  stronger  eviden- 
ces of  this  truth  7  You  shall  have  them.  Come  with  me  to 
the  garden  of  Eden.  Look  back  to  the  hour  which  succeeded 
man's  apostacy  :  See  the  golden  chain,  which  bound  man  to  God, 
sundered  apparently  forever,  and  this  wretched  world  groaning 
under  the  weight  of  human  guilt  and  of  its  Creators  curse,  sink- 
ing down,  far  down,  into  a  bottomless  abyss  of  misery  and 
despair.  See  that  tremendous  being  who  is  a  consuming  fire, 
encircling  it  on  every  side,  and  wrapping  it  as  it  were  in  an  at- 
mosphere of  flame.  Hear  from  his  lips  the  tremendous  sentence, 
Man  has  sinned,  and  man  must  die.  See  the  king  of  terrors 
advancing,  with  gigantic  strides,  to  execute  the  awful  sentence, 
spreading  desolation  through  the  vegetable,  animal  and  rational 
kingdoms,  and  brandishing  his  resistless  dart,  in  triumph  over 
a  prostrate  world.  See  the  grave  expanding  her  marble  jaws  to 
receive  whatever  might  fall  before  his  wide  wasting  scythe,  and 
hell  beneath  yawning  dreadfully  to  engulf  forever  its  guilty, 
helpless,  despairing  victims.  Such  was  the  situation  of  our 
ruined  race  after  the  apostacy.  There  was  nothing  before  every 
child  of  Adam,  but  a  certain  fearful  looking  for  of  judgment 
and  fiery  indignation.  There  was  but  one  road  through  this 
world,  but  one  gate  that  opened  out  of  it, — the  wide  gate  and 
the  broad  way  that  leads  to  destruction. 

My  friends,  endeavor  to  realize,  if  you  can,  the  horrors  of  such 
a  situation.  I  am  aware  that  to  do  this  is  by  no  means  easy. 
You  have  so  long  been  accustomed  to  hear  the  tidings  of  salva- 
tion, that  you  can  scarcely  conceive  of  what  would  have  been 
our  situation,  had  no  Saviour  appeared.  But  endeavor,  for  a 
moment,  to  forget  that  you  ever  heard  of  Christ,  or  his  gospel. 
View  yourselves  as  immortal  beings,  hastening  to  eternity,  with 
the  curse  of  God's  broken  lav/,  like  a  flaming  sword  pursuing 
you  death  with  his  dart  dipped  in  mortal  poison  awaiting  you, 
a  dark  cloud  fraught  with  the  lightnings  of  divine  vengeance 


GLAD  TIDINGS. 


39 


rolling  over  your  heads,  your  feet  standing  in  slippery  places  in 
darkness,  and  the  bottomless  pit  beneath,  expecting  your  fall. 
Then,  when  not  only  all  hope,  but  all  possibility  of  escape  seem- 
ed taken  away,  suppose  the  flaming  sword  suddenly  extinguish- 
ed, the  sting  of  death  extracted,  the  Sun  of  righteousness  burst- 
ing forth,  painting  a  rainbow  upon  the  before  threatening  cloud,  a 
golden  ladder  let  down  from  the  opening  gates  of  heaven,  while 
a  choir  of  angels  swiftly  descending,  exclaim,  Behold,  we  bring 
you  glad  tidings  of  great  joy,  which  shall  be  to  all  people  ;  for 
unto  you  is  born  a  Saviour  who  is  Christ  the  Lord.  Would  you, 
could  you,  while  contemplating  such  a  scene,  and  listening  to 
the  angelic  message,  doubt  whether  it  communicated  glad  tid- 
ings? Would  you  not  rather  unite  with  them  in  exclaiming, 
Glad  tidings,  glad  tidings,  glory  to  God  in  the  highest,  that  there 
is  peace  on  earth  and  good  will  to  men? 

If  this  be  not  sufficient,  if  you  still  doubt,  go  and  contemplate 
the  effect  which  these  tidings  have  produced  wherever  they  have 
been  believed.  We  judge  of  the  nature  of  a  cause  by  the  ef- 
fects which  it  produces,  and,  therefore,  if  the  reception  of  the 
gospel  has  always  occasioned  joy  and  gladness,  we  may  justly 
infer  that  it  is  glad  tidings.  And  has  it  not  done  this?  What 
supported  our  trembling  first  parents,  when  sinking  under  the 
weight  of  their  Maker's  curse,  and  contemplating  with  shudder- 
ing horrors  the  bottomless  abyss  into  which  they  had  plunged 
themselves  and  their  wretched  offspring?  What  enabled  Enoch 
to  walk  with  God?  What  cheered  all  the  pious  antediluvian 
patriarchs  through  their  wearisome  pilgrimage  of  several  hun- 
dred years?  What  consoled  them  in  affliction?  what  supported 
them  in  death?  Nothing,  I  answer,  nothing  but  the  precious 
words  in  which  the  gospel  was  first  promulgated  to  a  ruined 
world:  The  seed  of  the  woman  shall  bruise  the  serpent's  head. 
This  line,  this  httle  line,  in  which  the  glad  tidings  are  so  briefly 
and  obscurely  revealed,  contains,  so  far  as  we  know,  all  the  con- 
solation which  the  children  of  God  enjoyed  for  almost  two  thous- 
and years.  Here  the  well-spring  of  salvation  was  first  opened 
to  the  view  of  mortals;  here  the  waters  of  life,  which  now  flow 
broad  and  deep  as  a  river,  first  bubbled  up  in  the  sandy  desert; 
and  thousands  now  in  heaven  stooped  and  drank  and  live  forev- 
er, tasting  the  joys  of  heaven  on  earth.  The  next  intimation  of 
the  gospel  was  given  to  Abraham  in  the  gracious  promise,  In 


40 


THE  GOSPEL 


thee  and  thy  seed,  shall  all  the  nations  of  the  earth  be  blessed. 
This  passage  is  little  less  brief  and  obscure  than  the  other;  but 
what  effects  did  it  produce  upon  the  mind  of  the  venerable  pa- 
triarch? Let  our  Saviour  inform  us: — Abraham  earnestly  de- 
sired to  see  my  day,  and  he  saw  it,  and  was  glad.  Yes  the  dis- 
tant view  of  a  Saviour  through  the  long  vista  of  two  thousand 
years,  was  sufficient  to  fill  him  with  joy.  What  then  would  he 
have  felt,  had  he  seen  what  we  see,  and  heard  the  tidings  which 
we  hear?  had  he  seen  that  grain  of  mustard  seed,  which  he 
contemplated  with  rapture,  expanding  into  a  tree  of  life;  whose 
branches  fill  the  earth,  and  whose  leaves  are  for  the  healing  of  the 
nations  ?  Nor  did  the  gospel,  darkly  as  it  was  revealed,  pro- 
duce less  happy  effects  on  the  minds  of  other  ancient  believers. 
Witness  the  case  of  Job.  See  him  for  the  trial  of  his  faith,  de- 
livered into  the  power  of  him  whose  tender  mercies  are  cruel. 
See  him  stripped  of  all  his  possessions,  deprived  of  his  children 
by  a  sudden  and  violent  death,  ridiculed  and  tempted  by  his 
wife,  denounced  as  a  hypocrite  by  his  friends,  covered  from  head 
to  foot  with  ulcers  as  raging  and  painful  as  hell  could  make 
them,  and  his  soul  transfixed  by  the  arrows  of  the  Almighty, 
the  poison  Avhereof  drank  up  his  spirits.  See  him  even  then, 
when  heaven,  earth  and  hell  seemed  combined  against  him, 
when  all  God's  waves  and  billows  went  over  him,  rising  above 
them  all,  fixing  the  eye  of  faith  upon  the  promised  Messiah,  and 
with  unbroken  confidence  triumphantly  exclaiming,  I  know  that 
my  Redeemer  liveth, —  that  he  shall  stand  at  the  latter  day  up- 
on the  earth;  and  though  after  my  skin,  worms  destroy  this 
body,  yet  in  my  flesh  shall  I  see  God.  But  on  this  part  of  my 
subject  I  cannot  farther  enlarge;  for  time  would  fail  me  to  tell  ot 
David,  of  Isaiah,  of  Daniel,  of  Zechariah,  and  of  the  many 
other  prophets,  kings  and  righteous  men,  who  desired  to  hear 
the  tidings  which  we  hear,  and  rejoiced  in  the  anticipation  of  a 
Saviour's  birth.  Never  did  the  psalmist  pour  forth  such  enrap- 
tured strains,  never  did  he  strike  his  harp  with  so  much  of  a 
seraph's  fire,  never  did  the  prophets  employ  such  glowing 
language,  as  when,  "rapt  into  future  times,"  by  the  spirit  of 
prophecy,  they  contemplated  and  endeavored  to  describe  the 
advent  of  that  Saviour,  whose  incarnation,  life,  death,  resurrec- 
tion, ascension  and  triumph  the  gospel  announces.  Suffice  it  to 
say,  that  all  the  religious  joy  and  consolation,  which  was  tasted 


GLAD  TIDINGS. 


4J 


in  this  world  for  four  thousand  years,  flowed  from  prophetic 
intimations  of  a  Saviour's  birth.  Yes,  to  this  event  every  pious 
eye,  during  ail  those  years,  looked  forward,  striving  to  catch  a 
glimpse  of  it  through  the  gloom  of  ages;  to  hear  predictions  of 
this  event  every  pious  ear  was  open. 

At  length,  those  who  waited  for  the  consolation  of  Israel  are 
gratified.  The  voice  of  a  herald  is  heard,  exclaiming,  Prepare 
ye  the  way  of  the  Lord,  make  straight  in  the  desert  a  highway 
for  our  God.  He  who  was  emphatically  the  desire  of  all 
nations,  appears,  and  the  joy  occasioned  by  the  tidings  of  his 
birth  is  such,  as  we  should  expect  from  the  joy  which  expecta- 
tion of  his  birth  had  excited.  See  the  wise  men  of  the  East, 
rejoicing  with  exceeding  great  joy,  when  they  saw  the  star 
which  guided  them  to  the  feet  of  their  new  born  Saviour.  See 
t.lie  shepherds  rejoicing  and  glorifying  God,  while  they  beheld 
him  lying  in  a  manger.  Hear  aged  Simeon,  while  with  stream- 
ing eyes  and  an  overflowing  heart  he  held  the  infant  Saviour  in 
his  arms,  exclaiming.  Lord,  now  let  thy  servant  depart  in  peace, 
for  mine  eyes  have  seen  thy  salvation.  Hear  the  acclamations 
of  joy.  of  wonder,  of  praise,  which  followed  his  steps,  wherever 
he  went  about  doing  good.  Mingle  with  the  throngs  that  sur- 
rounded him  on  his  entrance  into  Jerusalem.  Hear  a  prophetic 
voice  exclaiming.  Rejoice  greatly,  and  shout,  Oh  daughter  oi 
Jerusalem, — for,  behold,  thy  King  cometh  unto  thee,  just  and 
having  salvation.  Hear  the  whole  multitude,  in  obedience  to 
this  command,  breaking  forth  into  joy,  and  with  a  loud  voice 
glorifying  God,  while  even  the  children  cry,  Hosannah  to  the 
Son  of  David  !  blessed  be  he  that  cometh  in  the  name  of  the 
Lord.  Follow  the  progress  of  his  gospel  through  the  world. 
See  great  joy  in  the  city  of  Samaria,  because  Philip  had  preached 
Christ  to  them.  See  the  Gentiles  of  Antioch  glad,  because  they 
heard  that  to  them  this  Saviour  was  to  be  preached.  See  a 
multitude  of  believers,  in  almost  all  ages  of  the  world,  rejoicing 
in  an  unseen  Saviour  with  joy  unspeakable  and  full  of  glory. 
Then  look  up,  and  see  heaven  sympathizing  in  the  joy  of  earth. 
See  angels  desiring  to  look  into  these  things.  Hear  them 
exulting  over  every  sinner  that  repents.  Listen  to  the  song  of 
the  redeemed  :  Now  unto  him  that  loved  iis  and  washed  us  from 
our  sins  in  his  own  blood,  be  glory  and  dominion  forever.  Hear 
the  eternal  Father  of  the  universe  justifying  all  these  expres- 


42 


THE  GOSPEL 


sions  of  joy  by  exclaiming,  Sing,  O  ye  heavens,  for  the  Lord 
hath  done  it;  shout  ye  lower  parts  of  the  earth;  break  forth 
into  singing,  ye  mountains,  forests,  and  every  tree  therein;  for 
the  Lord  hath  redeemed  Jacob  and  glorified  himself  in  Israel. 
Then  pause  and  say,  whether  the  tiduigs  which  excite  all  this 
joy  are  not  glad  tidings?  Have  patriarchs  and  prophets  been 
deceived?  Were  the  apostles  and  primitive  Christians  mad? 
Are  the  angels  of  light  infatuated  or  blind  ?  Is  the  all-wise  God 
in  an  error?  Does  he  call  upon  all  his  creatures  to  rejoice, 
when  no  cause  of  joy  exists?  You  must  either  assert  this,  or 
acknowledge  that  the  gospel  of  Christ  is  glad  tidings  of  great 
joy. 

3.  The  gospel  is  not  only  glad  tidings,  but  glorious  glad 
tidings.  That  it  is  so,  is  asserted  in  other  passages,  as  well  as 
in  our  text.  St.  Paul,  contrasting  the  gospel  and  the  law,  with 
a  view  to  show  the  superiority  of  the  former,  observes  that  if 
the  ministration  of  death  was  glorious,  the  ministration  of  the 
Spirit  must  be  still  more  glorious ;  for  if  the  ministration  of  con- 
demnation be  glory,  much  more  doth  the  ministration  of  right- 
eousness exceed  in  glory.  Glory  is  the  display  of  excellence, 
or  perfection.  That  the  gospel  contains  a  grand  display  of  the 
moral  excellencies  and  perfections  of  Jehovah,  will  be  denied  by 
none,  but  the  spiritually  blind,  who  are  ignorant  of  its  nature. 
But  to  give  only  a  general  view  of  this  grand  display  of  God's 
character  in  a  single  discourse,  or  even  in  a  volume,  is  impossi- 
ble. With  less  difficulty  might  we  enclose  the  sun  in  a  lantern. 
We  shall  not,  therefore,  attempt  to  describe  a  subject,  which 
must  forever  be  degraded,  not  only  by  the  descriptions,  but  by 
the  conceptions,  I  will  not  say  of  men,  but  of  the  highest  arch- 
angel before  the  throne.  On  no  page  less  ample  than  that  of  the 
eternal,  all-infolding  mind,  which  devised  the  gospel  plan  ot 
salvation,  can  its  glories  be  displayed,  nor  by  any  inferior  mind 
can  they  be  fully  comprehended.  Suffice  it  to  say,  that  here  the 
moral  character  of  Jehovah  shines  full-orbed  and  complete  :  here 
all  the  fulness  of  the  God-head,  all  the  insufferable  splendors  of 
Deity,  burst  at  once  upon  our  aching  sight:  here  the  manifold 
perfections  of  God,  holiness  and  goodness,  justice  and  mercy, 
truth  and  grace,  majesty  and  condescension,  hatred  of  sin  and 
compassion  for  sinners,  are  harmoniously  blended,  like  the  parti- 
colored rays  of  solar  light  in  one  pure  blaze  of  dazzling  white- 


GLAD  TIDINGS. 


43 


ness.  Here,  rather  than  on  any  of  his  other  works,  he  founds 
his  claims  to  tiie  highest  admiration,  gratitude  and  i.)ve  of  his 
creatures:  —  here  is  the  work,  which  ever  has  called  forth,  and 
which  through  eternity  will  continue  to  call  forth  the  most  rap- 
turous praises  of  the  celestial  choirs,  and  feed  the  ever  glowing 
fires  of  devotion  in  their  breasts;  for  the  glory  which  shines  in 
the  gospel  is  the  glory  which  illuminates  heaven,  and  the  Lamb 
that  was  slain  is  the  light  thereof  To  the  truth  of  these  asser- 
tions, all  will  assent,  who  can  say  with  the  apostle,  God,  who 
commanded  the  light  to  shine  out  of  darkness,  hath  shined  in 
our  hearts,  to  give  us  the  light  of  the  knowledge  of  the  glory  of 
God  in  the  face  of  Jesus  Christ ;  and  we  beheld  his  glory,  the 
glory  as  of  the  only  begotten  of  the  Father,  full  of  grace  and 
truth. 

If  any  doubt  respecting  the  character  of  the  gospel  still  exists 
in  your  minds,  it  must  surely  vanish  when  you  I'ecoUect  that 
it  is, 

4.  The  gospel  of  God,  of  the  blessed  God.  It  is  composed  of 
tidings,  of  which  God  is  the  author,  tidings  which  God  himself 
first  proclaimed  in  the  garden  of  Eden  to  our  ruined  progenitors, 
which  angels  afterwards  caught  from  his  lips,  and  which  his 
Spirit  has  since  dictated  to  inspired  messengers.  They  are  the 
tidings,  not  only  of  God,  but  of  the  blessed  God  ;  of  a  being 
imutterably  happy  in  himself,  and  disposed  to  communicate  his 
happiness  to  creatures.  They  are  the  effulgence  of  the  God  of 
glory;  they  arc  the  overflowings  of  the  fountain  of  happiness; 
they  proceed  from  Him  in  whose  presence  is  fulness  of  joy,  and 
at  whose  right  hand  are  pleasures  forevermore.  If  then  we  may 
judge  of  the  stream  by  the  fountain,  or  of  any  work  by  its  au- 
thor, who  can  doubt  that  the  gospel  is  glorious  glad  tidings, 
since  it  is  the  tidings  of  the  blessed  God.  What  that  is  not 
glorious  can  proceed  from  the  God  of  glory?  What  that  is  not 
calculated  to  give  joy  to  all  holy  beings,  can  proceed  from  the 
God  of  happiness  and  peace? 

Having  thus  attempted  to  show  what  the  gospel  is,  I  proceed, 
II.  To  consider  its  human  administration.  It  was  committed, 
says  the  apostle,  to  my  trust.  But  why  ?  I  answer,  the  gospel 
was  no  more  designed  to  remain  locked  up  in  the  breast  of  its 
author,  than  the  rays  of  light  were  intended  to  remain  in  the 
body  of  the  sun.    That  its  glad  tidings  might  produce  their  de- 


44 


THE  GOSPEL 


signed  effect,  it  was  necessary  they  should  fly  abroad,  and  be 
made  known  to  mortals.  But  by  whom  should  they  be  com- 
municated 7  The  importance  of  the  message  seemed  to  require, 
that  Jehovah  himself,  or  at  least  the  most  exalted  of  his 
creatures,  should  be  the  messenger.  But  this,  human  weakness 
forbade.  It  is  evident  from  facts  recorded  in  the  Scriptures, 
that  whenever  Jehovah  has  spoken  to  man,  either  in  person,  or 
by  the  ministry  of  his  angels,  his  hearers  have  been  dazzled, 
dismayed  and  overwhelmed.  They  did  not  retain  sufficient 
self-possession  to  understand  or  even  listen  to  his  words.  And 
though,  when  Christ  appeared  as  the  Son  of  man,  in  a  state  of 
humiliation,  his  hearers  were  not  thus  affected,  yet  since  he  has 
re-ascended  to  his  native  heaven,  the  glories  in  which  he  is 
arrayed  are  too  insufferably  bright  for  mortal  eyes  to  behold ;  as 
is  evident  from  the  effects  which  his  appearance  produced  upon 
the  beloved  disciple,  St.  John.  In  condescension  to  our  weak- 
ness, therefore,  God  has  been  pleased  to  commit  the  gospel  to 
individuals  selected  from  our  own  ruined  race;  individuals,  who, 
having  experienced  its  life-giving  and  beatifying  power,  are 
prepared  to  recommend  it  to  their  perishing  fellow  sinners.  Of 
these  individuals,  the  first  to  whom  it  was  committed  were  the 
apostles;  it  was  committed  to  them  as  a  proclamation  is  com- 
mitted by  earthly  princes  to  their  heralds,  not  to  be  retained,  but 
communicated.  For  a  similar  purpose,  it  is  still  committed  to 
ministers  of  an  inferior  rank  ;  for  he  who  gave  apostles,  prophets 
and  evangelists  for  the  work  of  the  ministry,  has  also  given 
pastors  and  teachers  for  the  same  glorious  work.  The  only 
difference  is,  that  they  received  their  commission  and  instruc- 
tions immediately  from  Christ  himself,  while  we  receive  ours 
through  the  medium  of  their  writings.  Christ  was  their  Bible, 
and  they  are  ours.  But  notwithstanding  this  difference,  every 
real  minister  of  Christ,  at  the  present  day,  may  with  strict  truth 
and  propriety  say,  I  also  am  an  ambassador  of  Christ,  and  his 
gospel  has  been  committed  to  my  trust.  If  any  deny  this  as- 
sertion, and  demand  proofs  of  its  truth,  it  is  sufficient  to  reply, 
that  God  acknowledges  us  to  be  his  ambassadors,  and  stamps 
his  seal  upon  our  commission,  by  the  effects  which  he  produces 
through  our  instrumentality.  The  gospel  of  Christ,  when 
faithfully  dispensed  by  its  ministers,  still  produces  the  same 
Effects  as  were  produced  by  it  when  uttered  by  himself  and  his 


GLAD  TIDINGS. 


45 


apostles.  In  our  lips,  as  well  as  in  theirs,  it  proves  a  savor  of 
life  unto  life,  to  all  that  receive,  and  of  death  unto  death  to  all 
who  reject  it.  In  our  lips,  as  well  as  in  theirs,  it  is  the  power 
of  God  unto  salvation  to  every  one  that  believeth.  To  this 
proof  of  a  divine  commission,  St.  Paul  himself  appealed,  when  it 
was  denied.  Speaking  to  those  who  were  converted  by  his 
ministry  he  says,  the  seals  of  my  apostleship  are  ye  in  the  Lord. 
Ye  are  our  epistle  of  recommendation,  known  and  read  of  all 
men ;  forasmuch  as  ye  are  manifestly  declared  to  be  the  epistles 
of  Christ,  written  not  with  ink,  but  by  the  Spirit  of  the  living 
God ;  not  on  tables  of  stone,  but  on  fleshly  tables  of  the  heart. 
To  similar  proofs  of  a  divine  commission,  every  faithful  minis- 
ter of  the  gospel  may  still  appeal;  for,  blessed  be  God,  none- of 
them  are  without  such  seals  of  their  ministry  ;  such  epistles  of 
recommendation  from  Christ,  who  hath  made  them  ministers  of 
the  New  Testament,  not  merely  of  the  letter  which  killeth,  but 
of  the  Spirit  which  givelh  life. 

The  view  which  has  been  taken  of  the  gospel  of  Christ, 
suggests  many  highly  important  and  interesting  remarks;  but 
the  time  requires  me  to  omit  them,  and  to  proceed  to  the  cus- 
tomary addresses. 

My  fathers  and  brethren  in  the  ministry,  is  the  gospel,  which 
has  been  committed  to  our  trust,  the  glorious  glad  tidings  of  the 
blessed  God?  How  delightful,  how  honorable,  then,  is  our 
employment,  and  how  unspeakable  are  our  obligations  to  him 
who  has  called  us  to  it ;  who  has  allowed  us  to  be  put  in  trust 
with  the  gospel ;  that  gospel,  which  was  first  preached  by  him- 
self to  our  first  parents  in  paradise:  that  gospel,  which  it  has 
been  the  highest  honor  and  happiness  of  prophets  to  predict, 
of  apostles  to  preach,  of  martyrs  to  seal  Avith  their  blood,  and 
even  of  angels  to  announce  and  celebrate  !  Only  to  be  permitted 
to  hear  this  gospel,  is  justly  considered  as  a  distinguished  favor. 
What  then  must  it  be  to  preach  it?  Those  who  experience  its 
power  to  save,  who  are  allowed  to  taste  the  blessings  which  it 
imparts,  feel  as  if  a  whole  eternity  would  be  merely  sulRcient 
to  pay  their  mighty  debt  of  gratitude  to  the  Redeemer.  What 
then  ought  we  to  feel,  through  whom  that  saving  power  is 
exerted;  by  whose  instrumentality  those  blessings  are  conferred, 
and  who,  receiving  mercy  of  the  Lord  to  be  faithful,  are  ena- 
bled to  save  not  oniy  ourselves,  but  them  that  hear  us!  Well 


46 


THE  GOSPEL 


may  each  of  us  say  with  the  apostle,  I  thank  my  God,  for  that 
he  counted  me  faithful,  putting  me  into  the  ministry.  Weil  may 
we  with  him  count  not  even  our  hves  dear  unto  ourselves,  that 
we  may  fulfil  the  ministry  which  has  been  committed  to  us,  to  tes- 
tify the  gospel  of  the  grace  of  God.  And  well  may  we  exhort  each 
other  in  his  language:  Seeing  we  have  received  this  ministry, 
to  famt  not,  but  to  be  instant  in  season  and  out  of  season. 
Heathen  writers  inform  us  of  a  soldier,  who,  when  sent  out  by 
his  general  with  tidings  of  a  victory,  would  not  stop  to  extract 
a  thorn  which  had  deeply  pierced  his  foot,  until  he  had  deliver- 
ed his  message  to  the  Senate.  And  shall  we,  then,  when  sent 
by  Jehovah  with  such  a  message,  a  message  the  faithful  deliv- 
ery* of  which  involves  his  glory  and  the  eternal  happiness  of 
our  fellow  creatures — shall  we  linger,  shall  we  suffer  any  per- 
sonal inconveniences,  any  difficulties,  any  real  or  fancied  dan- 
gers, to  interrupt  or  retard  us  in  the  execution  of  our  work? 
Shall  we,  with  the  true  water  of  life,  the  true  elixir  of  initrHM'- 
tality  in  our  possession,  suffer  our  own  private  concerns  to  divert 
us  from  presenting  i-t  to  the  dying,  and  forcing  it  into  the  lips  of 
the  dead?  Shall  we,  with  Aaron's  censer  in  our  hands,  hesitate 
whether  to  rush  between  the  living  and  the  dead,  when  the  au- 
ger of  the  Lord  is  kindled,  when  the  plague  has  already  begun 
its  ravages,  and  thousands  are  falling  at  our  right  hand,  and 
ten  thousand  at  our  left?  Shall  we  wait  till  to-morrow  to  pre- 
sent the  bread  of*  life  to  the  famished  wretch,  who,  before 
to-morrow  arrives,  may  expire  for  want  of  it?  Surely  if  we 
can  do  this,  if  we  can  be  so  regardless  of  our  obligations  to  God, 
and  of  our  duty  to  man,  the  least  punishment  which  we  cau 
expect,  is  to  be  debarred  from  that  salvation  which  we  neglected 
to  afford  to  others,  and  to  be  made  answerable  for  the  blood  of 
all  the  souls  who,  in  consequence  of  this  neglect,  perished  iu 
their  sins.  Let  us  then,  my  fathers  and  brethren,  never  forget, 
that  the  king's  business  requireth  haste,  and  that  who  or  what- 
ever stands  still,  we  must  not.  Let  the  sun  pause  in  his  course, 
though  half  the  world  should  be  wrapped  in  frost  and  darkness 
by  his  delay;  let  rivers  stagnate  in  their  channels,  though  an 
expecting  nation  should  perish  with  thirst  upon  its  flood-forsaken 
banks;  let  long-looked  for  showers  stop  in  mid-air,  though  earth, 
with  a  thousand  famished  lips,  invoke  their  descent ;  but  let 
those  who  are  sent  with  the  life-giving  tidings  of  pardon,  peace, 


GLAD  TIDINGS. 


47 


and  salvation,  to  an  expiring  world,  never  pause,  never  look  or 
wish  for  rest,  till  their  Master's  welcome  voice  shall  call  them 
from  their  field  of  labor  to  everlasting  repose ;  to  that  world 
where  those,  who,  as  burning  or  shining  lights,  have  turned 
many  to  righteousness,  shall  shine  as  the  stars,  and  as  the 
brightness  of  the  firmament  forever  and  ever. 

A  few  words  to  the  assembly,  and  I  have  done.  Is  it  true, 
my  hearers,  that  the  gospel,  which  you  have  often  heard,  is  the 
glorious  glad  tidings  of  the  blessed  God?  Then  in  every  one 
by  whom  it  is  truly  believed,  it  will  infallibly  excite  holy  joy, 
admiration  and  praise ;  for  every  report  which  is  thus  believed 
must  produce  effects  corresponding  to  its  nature  and  import.  If 
you  hear  and  believe  mournful  tidings,  they  will  occasion  grief. 
If  you  hear  and  believe  joyful  tidings,  they  will  no  less  certainly 
occasion  joy.  If  you  hear  and  believe  an  account  of  any  glo- 
rious enterprise,  or  splendid  act  of  liberality,  it  will  call  forth 
admiration  and  applause.  If  then  you  really  believe  the  glorious 
glad  tidings  of  God,  you  must  and  will  rejoice,  you  will  admire 
and  bless  the  Author.  Has  the  gospel,  then,  produced  these 
effects  upon  you?  Do  you  know  what  it  is  to  be  filled  with 
joy  and  peace  in  believing?  Can  you,  do  you  unite  with  the 
inhabitants  of  heaven,  in  ascribing  ro  Christ  all  that  heaven 
can  give?  In  a  word,  do  you  feel  that  the  gospel  is  glorious 
glad  tidings  of  great  joy?  and  is  it  the  language  of  your  hearts. 
Thanks  be  unto  God  for  his  unspeakable  gift?  If  not,  it  is 
most  certain  that  you  never  believed  the  gospel;  for  the  npostle 
assures  us,  that  it  does  work  effectually  in  all  that  believe;  and 
we  have  already  seen  that  it  has,  in  all  ages,  filled  the  hearts  of 
believers  with  joy,  and  their  lips  with  praise.  And  if  yon 
believe  not  the  gospel,  how  awful  is  your  responsibility,  your 
criminality,  and  your  danger !  In  your  view,  the  Sun  of 
righteousness  has  no  beams.  You  see  nothing  lovely  in  that 
Saviour,  whom  all  good  beings,  on  earth  and  in  heaven,  love 
with  the  most  ardent  affection.  Surely  then  you  are  wrong,  or 
they  are.  Either  they  must  be  deceived,  or  you  must  be  blind. 
In  your  breasts  the  most  delightful  tidings,  that  ever  vibrated 
on  mortal  ears,  excite  no  joy.  To  you  the  glorious  gospel  of 
the  blessed  God,  that  gospel  which  is  the  wisdom  of  God  unto 
salvation,  that  gospel  whence  flows  all  the  happiness  that  ever 
will  be  tasted  by  man,  on  earth  or  in  heaven,  and  which  will. 


48 


THE    GOSPEL,    GLAD  TIDINGS. 


through  eternity,  excite  the  admiration  and  the  praises  of  angels, 
appears  httle  better  than  foolisliness.  In  vain,  as  it  respects 
yourselves,  have  prophets  propiiesied ;  in  vain  have  apostles 
preached ;  in  vain  have  martyrs  sealed  the  truth  with  their 
blood;  in  vain  have  angels  descended  from  heaven  with  mes- 
sages of  love;  in  vain  has  the  Sou  of  God  expired  in  agonies 
on  the  accursed  tree;  in  vain  has  the  Holy  Spirit  been  sent  to 
strive  with  sinners;  in  vain  has  a  revelation  of  all  these  wonders 
been  given.  You  still  refuse  to  believe,  and  by  your  unbelief 
practically  charge  the  God  of  truth  with  falsehood  ;  for,  says 
the  apostle,  he  that  believetli  not  God,  hath  made  him  a  liar, 
because  he  hath  not  believed  the  record  which  God  gave  of  his 
Son.  Unhappy  men !  To  you  the  awful  words  of  the  apostle 
apply,  in  all  their  force:  If  our  gospel  be  hid,  it  is  hid  to  them 
that  are  lost.  On  you  the  dreadful  sentence  fails  :  He  that 
believeth  not,  shall  be  condemned.  Your  character  and  doom 
are  described  in  the  declaration :  He  who  believeth  not  the  Son 
shall  not  see  life,  but  the  wrath  of  God  abideth  on  him. 

"  Woe  to  tlie  wretch,  who  never  felt 

The  inward  pangs  of  pious  gi-ief ; 
But  adds  to  all  his  crying  guilt 

The  stubborn  sin  of  unbelief 

"  The  law  condemns  the  rebel  dead ; 

Under  the  wiath  of  God  he  lies ; 
He  seals  the  curse  on  his  own  head, 

And  with  a  double  vengeance  dies." 

And  will  you  die  under  the  weight  of  this  double  vengeance? 
Will  you  go  to  the  regions  of  despair,  from  a  world,  Avhich  has 
been  moistened  by  a  Saviour's  atoning  blood?  from  a  world 
which  has  resounded  with  the  glad  tidings  of  pardon,  peace, 
and  salvation?  O,  do  not,  I  beseech  you  in  God's  name,  and 
for  Christ's  sake,  do  not  be  infatuated ;  do  not  madly  reject  the 
glad  tidings.  Once  more  I  proclaim  them  in  your  ears.  Once 
more  I  declare  unto  you,  that  it  is  a  faithful  saying,  and  worthy 
of  all  acceptation,  that  Christ  Jesus  came  into  the  world  to  save 
sinners.  Men,  brethren,  and  fathers,  hearken  !  for  unto  you,  to 
each  one  of  you,  is  the  word  of  this  salvation  sent. 


SERMON  LI. 


THE  DIVINITY  OF  CHRIST. 


Thomas  answered  and  said  unto  him,  My  Lord  and  my  God.    John  xx.  28. 

What  think  ye  of  Christ  7  is  a  question,  which  ought  to  be 
proposed  to  all  who  bear  the  Christian  name,  and  to  which  eve- 
ry one  should  be  ready  to  give  a  clear  and  explicit  answer ; 
especially  at  the  present  day,  when  so  many  seem  disposed  to 
think  wrong,  or  not  to  think  at  all,  on  this  interesting  subject. 
Whether  the  perilous  times,  foretold  by  the  apostle,  have  arrived, 
when  men  shall  bring  in  damnable  heresies,  even  denying  the 
Lord  who  bought  them,  I  shall  not  undertake  to  determine ;  but 
it  must  be  evident  to  every  one,  that  professed  Christians  enter- 
lain  not  only  different,  but  contrary  opinions,  respecting  the 
character  of  our  blessed  Saviour,  and  the  object  of  his  mission; 
and  it  is  equally  evident  that,  while  we  thus  think  differently 
on  these  subjects  we  cannot  all  think  right.  Some  represent  the 
Saviour  as  truly  and  essentially  God;  others  consider  him  only 
as  a  creature,  more  or  less  highly  exalted ;  while  not  a  few- 
reduce  him  to  a  mere  weak  and  helpless  mortal,  whose  death 
was  intended,  not  to  make  an  atonement  for  the  sins  of  the 
world,  but  to  attest  the  truth  of  his  instructions,  and  afford 
un  example  of  patience  and  resignation. 

VOL.   III.  7 


50 


THE    DIVINITY    OF  CHRIST. 


Now  it  is,  I  think,  abundantly  evident,  that  of  these  opinions 
some  must  be  essentially  and  fatally  wrong.  I  am  aware,  in- 
deed, that  some  deny  this,  and  contend  that  all  may  be  essen- 
tially right,  though  they  differ  in  some  points  of  little  conse- 
quence ;  and  that  it  is  no  matter  what  a  man  believes,  provided 
he  be  sincere  in  his  belief,  and  his  external  conduct  be  good.  But 
the  character  of  our  Saviour  is  not  one  of  these  points  of  little 
consequence,  concerning  which  men  may  differ  in  opinion,  and 
yet  be  right  in  the  main.  On  the  contrary,  it  is  the  very  sum 
and  essence  of  the  gospel  scheme  of  salvation,  and  if  we  are  not 
right  on  this  point,  we  are  right  in  nothing.  The  divinity  and 
atonement  of  our  Saviour,  are  truths  of  such  momentous  im- 
portance, that  either  they  who  assert,  or  those  who  deny  them 
must  be  guilty  of  a  damnable  heresy,  if  there  be  any  such  thing. 
This  will,  I  trust,  appear  evident,  from  a  moment's  consid- 
eration. 

If  Christ  be  not  truly  and  essentially  God,  then  they  who 
worship  him  as  such,  are  guilty  of  gross  and  abominable  idola- 
try, in  giving  that  glory  and  honor  to  a  creature,  which  is  due 
to  the  Creator  alone ;  and  how  a  gross  idolater  can  be  a  good 
Christian,  it  is  difficult  to  conceive.  On  the  contrary,  we  are 
told  that  he  who  denieth  the  Son,  denieth  the  Father  also ;  that 
he  who  believeth  not  the  record  which  God  gave  of  his  Son, 
hath  made  him  a  liar ;  and  that  he  who  doth  not  honor  the  Son, 
honoreth  not  the  Father.  Now  if  Christ  be  God,  then  those  who 
deny  it,  deny  God  the  Father ;  they  make  him  a  liar,  and  they 
do  not  honor  him  as  God ;  and  how  they  can  do  all  this,  and 
yet  be  Christians,  it  is  not  so  easy  to  determine. 

You  see,  therefore,  that  the  doctrine  of  our  Saviour's  divini- 
ty is  not  a  mere  speculative  or  metaphysical  doctrine,  which 
may  be  admitted  or  rejected  without  any  ill  consequences  ;  but 
it  is  a  doctrine  which  involves  consequences  of  the  utmost  im- 
portance, and  of  which  either  the  opposers  or  the  favorers  must 
be  essentially  in  the  wrong. 

Nor  is  it  any  breach  of  charity  to  say  this.  Charity  has 
nothing  to  do  with  doctrines.  It  does  not  require  us  to  represent 
truth  and  falsehood  as  equally  right,  or  to  suppose  that  every 
road  will  conduct  men  to  heaven,  as  well  as  the  strait  and  nar- 
row path  pointed  out  by  our  Saviour.  But  it  requires  us  to  love 
and  pity  and  pray  for  those  whom  we  think  to  be  wrong,  that 


THE    DIVINITY    OF  CHRIST. 


51 


God  may  bring  them  to  the  acknowledgement  of  the  truth.  It 
does  not  require  us  to  think,  that  the  hearts  of  all  men  are  nat- 
urally good,  when  the  word  of  God  plainly  asserts  the  contrary. 
It  does  not  require  us  to  think  those  to  be  right,  who  differ  from 
us  in  opinion,  for  this  would  imply  a  belief  that  we  are  wrong; 
but  it  requires  that  we  should  by  no  means  revile,  despise,  or 
persecute  them  on  account  of  their  erroneous  opinions,  but  be 
equally  ready  to  do  kind  offices  to  them,  as  to  those  who  adopt 
our  own  sentiments.  In  a  wcfrd,  it  requires  us  to  separate  the 
person  from  the  fault,  to  hate  the  sin,  while  we  love  and  pity 
the  sinner  ;  to  shun  and  condemn  the  ways  of  error,  but  be  kind 
an*d  friendly  to  those  who  stray  therein.  He  who  docs  this, 
and  he  alone,  possesses  that  charity  which  the  gospel  requires. 

In  the  passage  which  has  now  been  read,  as  the  subject  of 
this  discourse,  we  find  Thomas,  one  of  the  apostles,  addressing 
our  blessed  Saviour  as  his  Lord  and  his  God.  To  justify  those 
who  follow  his  example  in  this  respect,  and  to  enable  them  to 
give  a  reason  of  the  hope  that  is  in  them  with  meekness  ai:d 
fear,  I  shall  endeavor  to  show,  in  the  following  discourse,  that 
.Tcsus  Christ  is  truly  Lord  and  God,  as  well  as  man;  or,  in  other 
words,  that  he  possessed  a  truly  divine,  as  well  as  human  na- 
ture. 

Since  this  is  a  subject  altogether  beyond  the  limited  sphere  of 
our  rational  powers,  it  would  never  have  been  discovered,  nor  can 
it  now  be  proved,  but  by  a  revelation  from  God  toman.  To  the 
revelation,  therefore,  which  God  has  given  us,  must  we  resort 
for  arguments,  to  prove  the  proposition  we  are  considering  ;  and 
if  we  find  it  there  revealed,  we  are  bound  to  receive  it,  though 
it  may  be  involved  in  mysteries  which  we  cannot  comprehend. 

Our  first  argument  in  favor  of  our  Saviour's  proper  divinity, 
will  be  drawn  from  those  passages  which  intimate  or  assert  a 
plurality  of  persons  in  the  Godhead ;  of  Avhich  there  are  several 
in  the  Old  Testament.  When  God  was  about  to  create  man  we 
find  him  saying,  Let  ns  make  man  in  our  own  image.  When 
man  fell,  God  said,  The  man  is  become  as  oneoiiis.  When  he 
resolved  to  confound  the  builders  of  Babel,  he  said.  Let  ns  go 
down,  etc.  Now  it  is  impossible  satisfactorily  to  account  for  this 
mode  of  expression,  without  supposing  that  there  are  more  per- 
sons than  one  in  the  Godhead,  and  this  supposition  is  rendered 
highly  probable  by  various  other  passages,  which  plainly  imply 


52 


THE     DIVINITY    OF  CHRIST. 


the  same  thing.  In  a  great  variety  of  instances  throughout  the 
Old  Testament,  the  word  which  we  render  God  in  the  singular, 
in  the  original  is  Gods.  Thus,  in  Deuteronomy  ii  is  said,  in 
the  original,  the  Lord  our  Gods  is  one  Lord.  In  Kings,  we 
find  the  people  exclaiming,  the  Lord,  he  is  Gods,  the  Lord,  he 
is  Gods.  And  so  likewise  in  Job,  Where  is  God  my  Makers, 
who  giveth  songs  in  the  night.  To  mention  only  two  other 
instances  of  the  many  which  might  be  adduced,  we  find  it 
written  in  the  original,  Isaiah  54,  Thy  Makers  is  thine  husband, 
the  Lord  of  Hosts  is  his  name,  and  thy  Redeemers  the  Holy 
One  of  Israel,  the  Gods  of  the  whole  earth  shall  He  be  called. 
So,  in  like  manner,  in  Ecclesiastes  it  is  written,  Remember  tliy 
Creators  in  the  days  of  thy  youth.  This  doctrine  of  a  plurality 
of  persons  in  the  Godhead,  being  thus  intimated  in  the  Old 
Testament,  is  openly  and  clearly  taught  in  the  New.  Among 
other  proofs  of  this,  we  find  the  apostles  commanded  to  baptize 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.  But  surely,  our  Saviour  never  would  have  thus  joined 
his  own  name  with  that  of  the  Father,  in  this  solemn  manner, 
had  he  not  himself  been  God.  To  which  we  may  add, 
that  had  the  Apostle  considered  Christ  as  a  mere  creature,  he 
would  ilot  have  united  his  name  with  that  of  God  the  Father, 
in  the  benediction  with  which  he  concludes  some  of  his  epis- 
tles. The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  communion  of  the  Holy  Spirit,  be  with  you  all.  Amen. 
To  place  this  point  beyond  all  doubt  or  controversy,  however, 
the  beloved  disciple  informs  us,  that  there  are  three  that  bear 
record  in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost, 
and  that  these  three  are  one ;  and  though  the  opposers  of  our 
Saviour's  divinity  have  endeavored  to  prove  that  this  text  is  an 
interpolation,  yet  they  have  never  succeeded  ;  and  any  one  may 
perceive,  by  reading  the  chapter,  that  the  sense  would  be  in- 
complete without  it. 

Our  second  argument  in  support  of  the  doctrine  of  our  Sa- 
viour's proper  divinity,  is  drawn  from  his  own  conduct  and 
declarations  while  here  on  earth.  Those  were  such,  that  unless 
he  was  essentially  God,  he  must  be  considered  as  an  impostor 
and  blasphemer,  as  the  Jews  represented  him.  Though  he  knew 
how  exceedingly  prone  the  Jews  were  to  idolatry,  and  how  many 
reasons  they  had  for  worshipping  him  as  God,  yet  he  took  no 


THE  DIVINITY  OF  CHRIST. 


63 


pains  to  prevent  it,  but  on  the  contraxy,  seemed  to  encourage  it 
by  every  means  in  his  power.  Instead  of  saying  liite  the  ancient 
prophets,  Tiius  saith  the  Lord,  he  ever  says,  Tiuis  I  say,  and 
hence  he  was  said  to  teach  as  one  having  authority.  When  the 
prophets  performed  miracles,  they  always  did  it  in  the  name  of 
God;  the  apostles  wrought  tliem  in  the  name  of  Christ,  but  our 
Saviour  always  wrought  them  in  his  own  name,  and  by  his  own 
power.  Wliether  he  raised  the  dead,  or  cast  out  a  devil,  or  calmed 
the  tempestuous  waves,  it  was  always  done  in  the  same  Codlike 
manner.  The  prophets,  the  apostles,  and  even  angels,  never 
allowed  themselves  to  be  worshipped  on  any  pretence  whatever; 
but  he  not  only  allowed  it  once  and  again,  but  expressly  taught, 
that  all  men  ought  to  honor  the  Son,  even  as  they  honor  the 
Father,  that  he  was  the  Son  of  God,  and  that  he  and  his  Father 
were  one.  Now,  suppose  all  this  doue  by  a  mere  man,  or  by 
any  created  being  ;  suppose  such  a  being  teaching  with  authority; 
working  miracles  in  his  own  name,  forgiving  sins  whenever  he 
pleased,  suffering  himself  to  be  worshipped  and  addressed  by 
the  titles  Lord  and  God  ;  nay  more,  claiming  to  be  one  with  the 
Father,  and  to  be  honored  as  he  was  honored;  and  then  say, 
whether  he  could  be  considered  as  a  very  meek,  humble,  and 
submissive  being ;  say  whether  you  should  not  consider  him  an 
impostor  and  blasphemer?  It  is  evident  that  the  .lows  who 
heard  him  call  himself  the  Son  of  God,  supposed  that  he  meant 
to  claim  divine  honors,  and  for  this  very  reason  they  were  about 
once  and  again  to  stone  him,  because,  as  they  said,  he  was  guilty 
of  blasphemy,  and  though  he  was  only  a  man,  made  himself 
God.  Now  here  was  a  fair  opportunity  to  rectify  their  mistake, 
if  such  it  was,  and  had  he  not  meant  to  be  understood  as  claim- 
ing divine  honors,  he  would  most  certainly,  have  immediately 
undeceived  them.  He  would  have  shrunk  with  horror  from  the 
idea  of  making  himself  God;  and  have  told  the  .fews  plainly 
and  instantly,  that  he  was  not  God,  but  only  a  man,  or  at  most, 
a  created  being.  But  instead  of  this,  we  find  him  still  claiming 
equality  with  God,  and  at  length  sulfering  himself  to  be  crncifiod 
for  this  very  thing,  for  this  very  charge  of  blasphemy,  founded 
on  liis  calling  himself  the  Son  of  God,  which  he  might  so  easily 
liavc  explained  to  their  satisfaction.  We  might  insist  longer  on 
this  part  of  our  subject,  did  our  time  permit;  but  we  can  only 
recpiest  any  unprejudiced  person,  to  road  the  history  of  our  Sa- 


54 


DI  V  INIT  Y   OF  CHRIST. 


viour's  life,  and  if  he  does  not  feel  an  irresistible  conviction,  that 
he  meant  to  be  considered  as  something  more  than  a  creature, 
we  know  not  the  meaning  either  of  his  words  or  actions. 

A  third  argument,  in  favor  of  our  Saviour's  divinity,  may  be 
drawn  from  those  passages  in  which  all  the  attributes  and  per- 
fections of  Deity  are  ascribed  to  Chri.st.  Thus  for  instance,  is 
God  eternal ;  so  is  Christ.  I,  says  he,  am  Alpha  and  Omega, 
the  first  and  the  last,,  the  beginning  and  the  ending,  who  was, 
and  is,  and  is  to  come.  He  has  neither  beginning  of  days,  nor 
end  of  life;  but  his  throne  is  forever  and  ever,  and  his  years 
shall  not  fail.  Is  God  self-existent 7  So  is  Christ.  He,  we  are 
told,  has  life  in  himself,  so  that  no  one  has  power  to  take  his 
life  from  him;  but  he  laid  it  down  of  himself.  I,  says  he,  have 
power  to  lay  down  my  life,  and  1  have  power  to  take  it  again, 
[s  God  unchangeable?  So  is  Christ.  Jesus  Christ,  says  the 
apostle,  is  the  same  yesterday,  to-day,  and  forever.  Is  God  om- 
nipresent? So  is  Christ.  Wheresoever,  says  he,  two  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the  midst  ot 
them;  Lo,  I  am  with  you  always,  says  he  to  his  apostles,  to  the 
end  of  the  world.  Is  God  omniscient?  So  is  Christ.  Lord, 
says  Peter,  thou  knowest  all  things,  thou  knowest  that  I  love 
thee.  Before  Philip  called  thee,  said  he  to  Nathaniel,  while 
thou  wert  under  the  fig  tree,  I  saw  thee.  Does  God  search  the 
heart?  So  does  Christ.  He  knew,  we  are  told,  what  was  in 
man  ;  and  once  and  again  he  perceived  the  thoughts,  both  of  his 
enemies  and  friends.  Is  God  omnipotent?  So  is  Christ;  for  I, 
says  he,  am  the  Almighty.  Is  God  infinite  in  wisdom?  Christ 
is  the  only  wise  God  our  Saviour.  In  a  word,  there  is  no  attri- 
bute or  perfection  ascribed  to  God,  v/hich  is  not  in  like  manner 
ascribed  to  Christ. 

Fourthly :  The  works  and  offices  of  Christ  prove  his  divinity, 
since  none  but  God,  could  do  what  he  has  done  and  must  do. 
As  he  himself  declares,  whatsoever  things  the  Father  doth,  these 
doeth  the  Son  likewise.  Did  God  make  all  things  for  himself? 
The  apostle  informs  us,  that  by  Christ  the  world  was  made;  that 
he  in  the  beginning  laid  the  foundations  of  the  earth,  and  that 
the  heavens  are  the  work  of  his  hands.  By  him,  we  are  also 
told,  were  all  things  created  that  are  in  heaven  and  in  the  earth, 
whether  visible  or  invisible,  all  things  were  created,  not  only  by 
him  but  for  him;  so  that  without  him  there  was  not  any  thing 


DIVINITY     OF  CHRIST. 


55 


made  which  was  made.  Does  God  preserve  and  overrule  the 
Avorld  he  has  made?  Christ,  vve  are  told,  upholds  all  things  by 
the  word  of  his  power;  and  in  him  all  things  subsist.  Is  it  the 
prerogative  of  God  alone  to  forgive  sins?  Christ  forgave  sins 
not  only  once,  but  often  in  his  own  name.  Does  God  raise  up 
and  quicken  the  dead;  even  so  the  Son  quickeneth  whom  he 
will.  Does  God.  act  the  part  of  a  father,  a  lawgiver,  a  shepherd, 
and  a  protector  to  his  people?  Christ  is  all  this  to  his  church. 
Does  God  reveal  himself  as  the  only  Saviour?  Christ  is  the 
Saviour  of  lost  men.  Is  God  the  judge  of  the  whole  earthi 
Christ  is  the  judge  of  quick  and  dead,  who  will  one  day  judge 
the  world.  In  a  word,  Christ  is  the  Creator,  Upholder,  Gover- 
nor, Saviour,  and.  Judge  of  the  world,  and  consequently  he 
must  be  God.  Who  but  God  could  call  all  things  out  of  noth- 
ing by  the  breath  of  his  mouth,  and  uphold  them  by  the  mere 
word  of  his  power?  Who  but  God  is  capable  of  undertaking 
the  great  work  of  man's  redemption?  A  creature,  be  he  ever  so 
exalted,  owes  all  that  he  is  to  his  Maker,  and  when  he  has  done 
and  suflered  all  in  his  power,  he  is  still  an  unprofitable  servant, 
and  has  done  no  more  than  it  was  his  duty  to  do.  Consequently 
he  can  perform  no  works  of  supererogation.  He  can  do  nothing 
to  save  others.  The  most  he  can  hope  for,  is  to  save  himself. 
Who  but  God  is  capable  of  acting  the  part  of  head  to  his  church, 
and  a  shepherd  to  his  people,  scattered  as  they  are  over  so  many 
different  parts  of  the  world?  Who  but  he  could  listen  to  so 
many  different  prayers,  as  are  daily  and  hourly  offered  up  be- 
fore him,  and  send  to  each  an  answer  of  peace, — succoring  the 
tempted;  comforting  the  distressed,  supporting  the  weak,  reclaim- 
ing the  backslider,  enlightening  the  benighted  mind,  and  caus- 
ing all  tilings  to  work  together  for  the  good  of  his  people?  Who 
but  God  is  capable  of  sustaining  the  character,  and  performing 
the  office  of  the  Judge  of  quick  and  dead?  Who  but  the  only 
wise  and  omniscient  Jehovah,  who  sees  the  end  from  the  begin- 
ning, could  justly  and  accurately  sum  up  the  guilt  of  each  indi- 
vidual, in  such  a  manner  as  to  assign  to  all  their  just  recompense 
of  reward?  The  being  who  could  do  this,  must  be  intimately 
acquainted  with  the  character,  life  and  disposition  of  every  one 
of  the  human  race ;  he  must  know  precisely  what  advantages 
were  enjoyed;  what  helps  and  what  hindrances,  what  warnings 
and  what  temptations,  fell  to  the  lot  of  each  one  before  him. 


56 


DIVINITY    OF  CHRIST. 


He  must  know,  not  only  every  thought,  word  and  action,  but 
the  principles  from  which  they  proceeded,  the  motives  which 
induced  them,  the  time,  manner  and  other  circumstances  by 
"which  they  were  attended,  and  the  effects  which  they  sooner  or 
'ater  produced.  Let  any  one  pursue  this  chain  of  thought  in 
his  mhid,  and  consider  what  is  required  to  constitute  a  suitable 
judge  of  an  assembled  world,  and  instead  of  thinking  that  any 
being,  less  than  divine,  could  sustain  this  office,  he  will  wonder 
how  even  God  himself  can  perform  what  it  requires. 

Again :  Another  argument  in  favor  of  the  divinity  of  Christ, 
may  be  drawn  from  the  worship  which  was,  is,  and  will  be  paid 
him,  In  our  text,  and  in  various  other  instances,  we  find  him 
■worshipped  by  men,  and  we  have  already  observed  that  God 
requires  all  men  to  honor  the  Son,  even  as  they  honor  the  Father. 
We  find  the  devils  also  worshipping  him,  and  deprecating  his 
■wrath  in  the  humblest  manner:  Jesus,  thou  Son  of  God,  Most 
High,  we  beseech  thee  that  thou  torment  us  not.  Nor  is  this 
confined  to  men  and  devils ;  for  even  the  blessed  angels  them- 
selves, not  only  did,  but  do,  and  will  continue  to  Avorship  him. 
When  God  briiigeth  his  first  begotten  into  the  world,  he  saith, 
Let  all  the  angels  of  God  worship  him.  The  apostle  tells  us, 
that  to  Him  every  knee  shall  bow,  and  every  tongue  confess  him 
Lord,  unto  the  praise  and  glory  of  the  Father.  In  the  vision, 
■with  which  the  beloved  disciple  was  favored,  of  the  heavenly 
■world,  he  saw  in  the  midst  of  the  throne  of  God,  and  of  the 
four  living  creatures,  and  of  the  elders,  a  Lamb  as  it  had  been 
slain,  and  this  Lamb  was  equally  with  God  the  object  of  their 
■worship  and  adoration.  The  four  living  creatures,  and  the  four 
and  twenty  elders,  we  are  told,  fell  down  before  the  Lamb, 
casting  their  crowns  at  his  feet;  and  the  apostle  beheld  and 
heard  the  voice  of  mauy  angels  round  about  the  throne,  and  the 
living  creatures  and  the  elders,  crying  with  aloud  voice.  Worthy 
is  the  Lamb  that  was  slain,  to  receive  power,  and  wisdom,  and 
riches,  and  glory,  and  honor,  and  blessing ;  and  every  creature 
which  is  in  heaven,  on  earth,  and  under  the  earth,  and  in  the 
sea,  heard  I,  saying.  Blessing,  and  honor,  and  glory,  and  power 
be  unto  Him  who  sitteth  on  the  throne  and  to  the  Lamb  forever 
and  ever. 

Now,  who  is  this,  that  thus  sits  in  the  midst  of  the  throne  ot 
God,  and  is  worshipped  equally  with  him  by  all  the  holy  armies 


DIVINITY    OF  CHRIST. 


57 


of  heaven?  If  you  remember  the  solemn  declaration  of  God, 
I  am  the  Lord,  that  is  my  name,  and  my  praise  will  I  not  give 
to  another,  you  must  suppose  that  he  to  whom  the  Father  thus 
commits  the  glory  of  creating,  governing,  redeeming  and  judging 
the  world,  and  of  sharing  with  him  the  tiirone  and  the  praises 
Qf  heaven,  must  be  God  himself;  he  must  be  co-equal  and  co- 
eternal  with  the  Father.  Meanwhile,  if  there  be  any  who  are 
condemned,  as  guilty  of  idolatry,  for  worshipping  and  honoring 
the  Son  even  as  they  honor  the  Father,  let  them  comfort  them- 
selves with  the  reflection,  that  they  are  doing  no  more  than  is 
daily  and  hourly  done  in  heaven,  and  no  more  than  the  rest  of 
the  children  of  God  will  do  to  all  eternity. 

Lastly  :  That  Christ  is  God,  is  imphcitly  and  expressly  assert-, 
ed  in  very  many  passages,  both  in  the  Old  and  New  Testament. 
The  Psalmist  informs  us,  that  the  Israelites  tempted  the  Most 
High  God  in  the  wilderness  ;  but  St.  Paul,  treating  of  the  same 
subject,  says,  they  tempted  Christ.  Christ,  therefore,  is  the  most 
high  God.  In  our  text,  we  find  Thomas  calling  him,  My  Lord 
and  my  God;  and  the  elders  of  Ephesus  are  charged  to  feed  the 
flock  of  God,  which  he  purchased  with  his  own  blood.  St.  Paul 
speaks  of  Christ,  as  God  manifest  in  the  flesh ;  as  God  over  all, 
blessed  forever,  and  as  the  only  wise  God  our  Saviour.  In  the 
epistle  to  the  Hebrews,  as  if  he  foresaw  that  the  time  would 
come,  when  Christ  would  be  considered  as  chief  of  the  angels, 
he  asks,  To  which  of  the  angels  said  God  at  any  time,  thou  art 
my  son,  this  day  have  I  begotten  thee?  Of  his  angels  he  saith, 
Who  maketh  his  angels  spirits,  and  his  ministers  a  flame  of  fire. 
But,  mark  the  diff'erence;  unto  the  Son  he  saith.  Thy  throne,  O 
God,  is  forever  and  ever;  a  sceptre  of  righteousness  is  the 
sceptre  of  thy  kingdom.  To  the  same  purpose  tlie  beloved  dis- 
ciple declares,  that  Jesus  Christ  is  the  true  God  and  eternal  life; 
and  that  in  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God.  And  lest  we  should  have 
any  doubt  who  was  intended  by  the  Word,  he  adds,  and  the 
Word  was  made  flesh  and  dwelt  among  us.  These  high  char- 
acters and  titles  of  our  Saviour,  are  perfectly  agreeable  to  the 
prophecies  which  foretold  his  coming  into  the  world.  He  shall 
be  called,  says  one  of  the  prophets,  Immanuel,  which  is  to  say, 
God  with  ns.  Unto  us  a  child  is  born,  unto  us  a  son  is  given, 
and  the  government  shall  be  upon  his  shoulders,  and  his  name 

VOL.  III.  8 


58 


DIVINITY    OF  CHRIST. 


shall  be  called  Wonderful,  Counsellor,  the  mighty  God,  the  ever- 
lasting Father,  the  Prince  of  peace;  and  of  the  increase  of  his 
government  there  shall  be  no  end. 

But  perhaps  some  will  pretend,  that  the  word  God  is  here  used 
in  an  inferior  sense,  and  that  Jehovah,  which  the  Jews  called 
tlie  incommunicable  name  of  God,  is  never  applied  to  our 
Saviour.  In  answer  to  this,  it  may  be  said,  that  the  prophet, 
speaking  of  Christ,  says,  and  His  name  shall  be  called  Jehovah, 
our  Righteousness.  In  the  prophecy  of  Zechariah,  Jehovah  is 
introduced  as  saying,  They  shall  look  on  me  whom  they  have 
pierced,  and  mourn.  If  it  be  Jehovah  who  was  pierced,  then, 
beyond  all  controversy,  Christ  is  Jehovah.  So,  in  the  same 
prophecy.  Awake  O  sword,  against  the  man  who  is  my  fellow, 
saith  Jehovah.  Now  who  is  the  man,  where  is  the  man,  who 
can  be  the  fellow,  or  as  it  might  be  rendered,  the  equal  of 
Jehovah?  Surely,  it  can  be  none  but  He,  who  was  God  and 
man  united,  even  the  man  Christ  Jesus.  Once  more;  the  prophet 
Isaiah  tells  us,  that  he  saw  in  vision  Jehovah,  sitting  on  a  throne 
high  and  lifted  up,  and  surrounded  by  seraphims,  who  cried, 
Holy,  holy,  holy,  is  the  Lord  of  hosts,  and  the  whole  earth  is 
full  of  his  glory.  Yet  St.  John  expressly  assures  us  that  it  was 
Christ  whom  Isaiah  thou  saw;  consequently,  Christ  must  be 
Jehovah  sabaoth,  or  the  Lord  of  Hosts.  Now,  collect  together 
"what  has  been  said,  and  say  whether  the  doctrine  of  our  Sa- 
viour's proper  divinity,  could  possibly  have  been  more  clearly 
taught  in  the  word  of  God,  than  it  is;  whether  it  can  now  be 
expressed,  in  more  full,  forcible,  intelligible  terms,  than  it  is  ex- 
pressed by  the  inspired  writers.  We  may  challenge  any  person 
who  denies  this  doctrine,  to  tell  how  it  could  be  asserted  in 
plainer  terms,  or  to  find  language  more  definite  thaii  has  now- 
been  quoted  from  the  sacred  volume. 

But  perhaps  you  will  be  ready  to  ask.  Since  this  great  truth 
is  so  plainly  taught  in  the  word  of  God,  bow  is  it  possible  that 
it  should  ever  be  called  in  question?  and  how  do  those  who  op- 
pose it  support  their  cause?  This  is  a  very  natural  question, 
and  to  it  we  reply,  that  our  Saviour's  divinity  never  was  called 
in  question,  for  want  of  sufficient  proof,  but  for  want  of  a  dispo- 
sition to  submit  to  sufficient  proof.  It  was  called  in  question, 
because  we  ignorant  worms  of  the  dust  cannot  understand  it, 
and  because  our  proud  reason  will  not  submit  to  believe  God 


DIVINITY    OF  CHRIST. 


59 


himself,  unless  what  he  reveals  is  perfectly  intelligible  to  our 
comprehension.  It  was  called  in  question,  because  it  is  a  maxim 
with  the  self-styled  philosophers  of  the  present  day,  that  there 
should  be  no  mysteries  in  religion,  though  the  Apostle  himself 
tells  us,  that,  beyond  all  controversy,  great  is  the  mystery  of 
godliness,  God  manifest  in  the  fiesh.  If  yovi  ask  what  argu- 
ments can  be  brought  against  it  by  its  opposers,  I  answer,  they 
object, 

1.  That  if  Christ  be  God,  there  will  be  more  than  one  supreme 
being,  which  is  absurd ;  and  that  we  make  three  Gods,  to  be  one 
God,  which  is  a  contradiction.  But  this  objection  is  founded 
upon  a  mistake.  It  supposes  that  we  make  three  Gods,  instead 
of  three  persons  in  one  God.  No  one  ever  pretended  that  three 
persons  were  one  person,  or  that  three  Gods  were  one  God,  but 
that  three  persons  are  one  God.  This  is  indeed  above  reason, 
but  it  is  not  contrary  to  reason  ;  and  if  any  one  wishes  to  have 
it  explained  and  understood,  his  wishes  shall  be  gratified,  when 
he  will  explain  and  understand  God's  eternity,  his  omniscience, 
his  omnipresence,  and  his  creative  power;  or  even  when  he  can 
explain  how  his  own  soul  acts  upon,  and  moves  his  body.  If 
any  one  will  meditate  on  these  subjects,  he  will  soon  find  they 
are  as  mysterious  and  unintelligible  as  the  doctrine  of  three 
persons  in  one  God.  The  truth  is,  every  thing  that  respects 
God's  existence,  is  and  must  be  mysterious  to  finite  creatures, 
because  he  is  an  infinite  being,  and  as  well  might  an  insect  hope 
to  take  in  the  universe  at  one  glance  of  his  eye,  as  we  to  com- 
prehend the  manner  of  God's  existence;  and  should  any  one 
pretend  to  give  us  a  revelation  of  God,  which  contained  no 
mysteries,  but  was  perfectly  plain  to  our  limited  capacities,  it 
would  be  a  sufficient  reason  for  rejecting  it;  for  if  we  cannot 
comprehend  ourselves,  much  less  can  we  hope  to  comprehend 
God.  But, 

2.  All  the  numerous  passages,  which  assert  that  Christ  Avas 
a  man,  are  also  marshalled  in  array  to  prove  that  he  was  not 
God,  while  in  reality  they  are  nothing  to  the  purpose, — for 
those  who  assert  that  he  was  God,  allow  that  he  was  also  man 
in  the  strictest  sense  of  the  word.  They  believe  that  he  was 
God  manifest  in  the  flesh,  and  that  the  Word  was  made  flesh 
and  dwelt  among  us.  The  same  may  be  said  of  those  passages 
whi-^h  are  so  triumphantly  quoted  in  opposition  to  the  doctrine 


60 


DIVINITY    Of  CHRIST. 


of  our  text,  in  which  Christ  declares,  that  he  was  inferior  to  his 
Father,  that  he  knew  not  tlie  period  fixed  for  the  day  of  judg-, 
ment,  that  without  his  Father  he  could  do  nothing,  and  many 
others  to  the  same  purpose.  We  fully  believe  all  this:  We 
believe  that,  considered  as  the  Son  of  man,  as  Mediator,  he  wa$ 
inferior  to  the  Father,  and  knew  not  the  times  appointed;  but 
we  also  believe,  with  the  apostle,  that  he  thought  it  no  robbery 
to  be  equal  with  God,  and  that  in  him  dwelt  all  the  fullness  of 
the  Godhead  bodily.  The  truth  is,  that  all  the  pretended  argu- 
ments, which  are  usually  alleged  to  disprove  our  Saviour's 
divinity,  prove  just  nothing  at  all,  or  at  least  nothing  to  the 
purpose.  They  only  prove,  what  all  allow,  that  Christ,  in  one 
sense,  was  a  man  and  inferior  to  the  Father.  Indeed,  in  one 
sense  they  rather  prove,  that  he  was  a  divine  person ;  as  for  in- 
stance, where  he  says.  The  Father  is  greater  than  I.  Now 
suppose  any  being  but  God  to  say  this;  suppose  a  man,  an  angel, 
or  a  super-angelic  being  saying,  God  is  greater  than  I, — and 
consider  how  absurd  such  a  speech  would  appear. 

Now  of  the  things  we  have  spoken,  this  is  the  sum.  There 
are  plain  intimations  in  the  Old,  and  positive  assertions  in  the 
New  Testament,  that  there  is  more  than  one  person  in  the  God- 
head, co-equal  and  co-eternal.  When  Christ  came  on  earth,  he 
gave  great  reason  to  suppose  that  he  claimed  divine  honors  as 
one  of  these  persons;  and  for  this  claim  he  was  put  to  death 
without  renouncing  it.  He  was  worshipped,  both  on  earth  and 
in  heaven,  by  angels,  men  and  devils,  and  all  the  attributes, 
perfections,  names,  and  works  of  God,  are  ascribed  to  him,  at 
least  as  often  as  they  are  to  the  Father.  If  this  does  not  prove 
him  to  be  truly  and  essentially  God,  nothing  can  prove  it.  Con- 
sider then  what  has  been  said,  and  the  Lord  give  us  understand- 
ing in  all  things.    I  close  Avith  a  brief  application. 

Let  none  imagine  that  they  truly  believe  in  Christ,  merely 
because  they  profess  to  believe  that  Christ  is  God ;  for  even  the 
devils  themselves  believed  this,  and  trembled  at  the  belief  It  is 
one  thing  to  assent  to  this  with  our  understanding,  and  another 
to  consent  to  it  with  our  wills,  and  embrace  it  in  our  hearts. 
The  apostle  informs  us,  that  no  man  can  say,  Jesus  is  Lord,  but 
by  the  Holy  Ghost.  It  is  evident  he  did  not  mean  by  this,  that 
none  could  say  these  words, — Jesus  is  Lord,  —  Avithout  divine 
assistance.    But  he  meant  that  no  one  could  cordially  consent 


DIVINITY    OF  CHRIST. 


61 


to,  and  embrace  the  proposition  contained  in  these  words,  with- 
out being  enhghtened  by  the  divine  Spirit.  He  meant  that  no 
one  could  say  from  the  heart,  that  Jesus  is  God,  without  being 
divinely  taught.  Consequently  it  is  evident,  that  those  wVio 
deny  that  .Jesus  is  Lord,  have  not  the  Holy  Ghost.  They  aie 
not  led  by  the  Spirit  of  God,  and  therefore  are  not  his  children. 
They  have  not  the  spirit  of  Christ,  and  therefore  are  none  of  his, 
and  the  same  must  be  said  of  those,  who  have  only  a  specula- 
tive belief  of  this  truth.  It  is  not  only  a  rational,  but  a  cordial 
conviction,  which  is  necessary ;  it  is  not  with  the  head,  says  the 
apostle,  but  with  the  heart,  that  man  believeth  unto  righteous- 
ness. Now  every  true  Christian  has  this  cordial  belief.  He  has 
had  such  a  sight  and  sense  of  his  own  guilty,  lost  condition, 
that  he  sees  and  feels,  that  nothing  short  of  an  infinite,  almighty 
Saviour  will  suffice  to  save  him;  he  feels  that  he  cannot  trust 
to  any  creature  however  exalted ;  he  cannot  put  confidence  in  an 
arm  of  flesh  ;  he  cannot  trust  in  any  thing  less  than  God.  And 
by  the  enlightening  influences  of  the  divine  Spirit,  he  is  made 
to  see  that  Christ  is  God,  that  he  is  an  almighty  and  all-sufficient 
Saviour,  just  such  a  Saviour  as  his  perishing  soul  requires. 
Then,  and  not  till  then,  he  can  say,  Jesus  is  Lord :  then  he  can 
believe  and  trust  in  him  for  salvation  ;  then  he  can  say  with  the 
apostle,  I  know  in  whom  I  have  believed,  and  that  he  is  able  to 
keep  what  I  have  committed  to  him  against  that  day. 

On  the  contrary,  he  who  never  has  been  truly  convinced  of 
sin,  who  has  never  seen  the  guilt  he  has  contracted,  and  the  de- 
pravity of  his  nature,  feels  no  need  of  an  almighty  Saviour;  he 
has  never  been  enabled  to  see  the  glory  of  God  in  the  face  of 
Jesus  Christ ;  he  has  never  believed  in  him  so  as  to  rejoice  with 
joy  unspeakable;  and  consequently  he  cannot  say  from  the 
heart,  that  Jesus  is  Lord.  Not  being  able  to  say  this,  he  cannot 
have  that  true  faith,  which  works  by  love.  Not  having  faith, 
he  cannot  perform  any  good  works  acceptable  to  God ;  for  with- 
out faith  it  is  impossible  to  please  God;  and  not  being  £tble  to 
please  God,  he  cannot  be  accepted  of  him.  If  then,  my  friends, 
you  would  perform  truly  good  works ;  if  you  would  have  true 
justifying  faith,  by  which  you  may  serve  God  acceptably ;  if 
you  would  be  saved  by  the  Lord  Jesus  Christ,  let  it  be  your 
chief  concern  to  obtain  such  conceptions  of  his  character  as 
shall  lead  you  cordially  to  say  with  Thomas,  My  Lord  and  my 
God! 


SERMON  LII. 


TITLES  OF  CHRIST. 


Unto  us  a  child  is  bom ;  nnto  us  a  son  is  given ;  and  the  government  shall 
be  upon  his  shouUler :  and  his  name  shall  be  called  Wonderful,  Counsel- 
lor, the  Mighty  God,  the  Everlasting  Father,  the  Pi  uice  of  Peace.  Of  the 
increase  of  his  government  and  peace  tliere  shall  be  no  end.  Isaiah  ix.  6, 7. 

In  the  preceding  context  the  prophet,  "rapt  into  future  times" 
by  the  spirit  of  prophecy,  and  influenced  by  that  faith  which  is 
the  evidence  of  things  not  seen,  not  only  foretells  the  incarnation 
of  Christ,  but  speaks  of  that  glorious  event  and  of  its  happy 
consequences,  as  having  already  taken  place:  The  people  that 
walked  in  darkness,  says  he,  have  seen  a  great  light.  They 
that  dwelt  in  the  land  of  the  shadow  of  death,  upon  them  hath 
the  light  sinned.  They  joy  before  thee  according  to  the  joy  of 
harvest;  they  rejoice  as  when  they  divide  the  spoil.  But 
whence  did  all  this  light  and  joy  proceed?  I  answer;  the  Sun 
of  righteousness  had  arisen  upon  them  with  healing  in  his  beams; 
for,  says  the  prophet,  unto  us  a  child  is  born;  unto  us  a  son  is 
given;  and  the  government  shall  be  upon  his  shoulder;  and  his 
name  shall  be  called  Wonderful,  Counsellor,  the  Mighty  God, 
the  Everlasting  Father,  the  Prince  of  Peace.  Of  the  increase 
of  his  government  and  peace  there  shall  be  no  end.  That  the 
wonderful  child,  whose  birth  is  announced  and  celebrated  in  these 
triumphant  strains,  was  no  other  than  Jesus  Christ,  the  promised 
Messiah,  it  is  needless  to  remark.  And  as  this  is  the  day  which 
has  been  considered  by  manv,  as  the  anniversary  of  his  birth,  it 
may  not  be  improper  to  employ  the  time  allotted  to  this  discourse, 


TITLES    OF  CHRIST. 


63 


ii  meditating  on  an  event,  wliich  is  no  less  interesting  to  us, 
th  in  it  was  to  the  ancient  chmch,  for  unto  us,  as  well  as  to  them, 
this  child  is  born;  unto  ns,  as  well  as  to  them,  this  son  is  given. 

It  may  however  be  necessary,  to  remind  you,  that,  if  you  wish 
to  derive  the  smallest  advantage  from  meditating  on  this  passage, 
you  must  be  in  the  exercise  of  a  strong,  and  lively  faith.  You 
must  sit  at  the  feet  of  God,  with  the  temper  of  a  little  child,  and 
receive  with  meekness  the  engrafted  word,  which  is  able  to  save 
your  souls;  remembering  that  your  minds  are  blinded  and  prej- 
udiced against  the  truth,  by  the  influence  of  sin;  and,  that  what 
appears  impossible  to  you,  is  possible  with  God;  that  what  is, 
in  your  view,  an  absurd  and  unintelligible  mystery,  may  be,  in 
his  sight,  perfectly  plain  and  intelligible.  In  a  word,  you  must 
have  the  temper  which  the  wise  men  of  the  east,  the  shepherds 
of  Bethlehem,  and  the  aged  Simeon  possessed.  They  were  told, 
that  Christ  the  Lord,  the  king  of  the  Jews,  the  Saviour  of  men, 
was  born;  and  when  they  hastened  to  see  him,  they  found  noth- 
ing but  a  helpless  infant,  born  of  obscure  and  indigent  parents, 
and  lying  in  a  manger.  Yet  instead  of  making  cavils  and 
objections,  as  their  own  prejudiced  understandings  would  have 
led  them  to  do,  they  believed  and  worshipped. 

Such  is  the  wonderful  power  of  faith.  Thus  does  it  triumph 
over  every  obstacle,  and  implicitly  receive  the  word  of  God, 
however  strange  and  incomprehensible  it  may  appear.  My 
friends,  we  warn  you  before  hand,  that  if  you  do  not  exercise 
this  faith,  the  present  discourse  will  do  you  no  good.  You  will 
say,  it  is  impossible  that  a  child  born  of  a  woman,  can  be  prop- 
erly called  the  mighty  God,  the  everlasting  Father.  Thus  the 
Saviour  who  is  precious  to  them  that  believe,  will  be  to  you  a 
stone  of  stumbling  and  a  rock  of  offence,  as  he  was  to  the  lui- 
believing  Jews ;  and  his  gospel,  which  is  to  them  that  are  saved, 
the  power  of  God,  and  the  wisdom  of  God  unto  salvation,  will 
appear  in  your  view  nothing  but  foolishness.  O  then,  my  hearers, 
if  you  wish  to  be  saved,  if  you  would  not  have  the  preaching 
of  the  cross  prove  a  savor  of  death  unto  death,  if  you  wish  to 
profit  by  the  glorious  truths  revealed  in  our  text,  pray  fervently 
that  God  will  increase  your  faith  ;  and  if  you  find  unbelief  pre- 
vailing, cry  to  God  like  the  Jewish  ruler.  Lord,  we  would  believe, 
help  thou  our  unbelief. 

This  being  premised,  let  us  new  proceed  to  consider  the  names 


64 


TITLES    OF  CHRIST. 


and  titles  of  this  wonderful  child,  whose  birth  is  foretold  in  our 
text;  whose  birth  Christians  in  different  parts  of  the  world,  this 
day  celebrate. 

1.  Our  text  informs  us  that  this  child  shall  be  called  Won- 
derful. 

In  the  book  of  Judges,  we  read  that,  when  Manoah  inquired 
the  name  of  an  angel  of  the  Lord  who  appeared  to  him,  the 
angel  replied,  why  dost  thou  ask  after  my  name,  seeing  it  is 
secret  ?  The  word  there  rendered  secret,  is  the  same  which  is 
here  rendered  wonderful.  It  was  doubtless  the  Eternal  Word, 
who  is  frequently  called  the  Angel  of  the  Covenant,  that  appear- 
ed on  that  occasion.  The  name  which  is  here  given  him,  signifies 
secret,  mysterious,  wonderful;  and  in  each  of  these  senses,  it 
may  properly  be  ascribed  to  Christ.  He  may  be  called  secret, 
hidden,  unknown;  for  we  are  told  that  no  one  knoweth  the  Son, 
save  the  Father.  He  may  be  called  mysterious;  for  without 
controversy,  great  is  the  mystery  of  godliness,  God  was  manifest 
in  the  flesh.  Even  the  angels  are  represented  as  desiring  to  look 
into  it.  He  may  also  justly  be  called  wonderful;  for  his  person, 
his  character,  his  office,  his  birth,  his  life,  his  death  and  resur- 
rection, are  all  full  of  wonders.  His  person  is  wonderful ;  for 
he  is  Immanuel,  God  with  us,  and  in  him  dwelleth  all  the  fulness 
of  the  godhead  bodily.  His  character  is  wonderful;  for  it  com- 
prises every  thing  that  is  excellent  in  the  divine  and  human 
natures.  His  love  is  wonderful;  for  it  passes  knowledge.  The 
riches  of  his  grace  are  wonderful;  for  they  are  represented  as 
being  unsearchable.  His  birth  is  wonderful ;  for  what  can  be 
more  astonishing  than  that  the  eternal  Word,  who  was  with 
God,  and  who  was  God,  and  by  whom  all  things  were  made, 
should  be  born  of  a  woman,  a  weak  and  helpless  infant.  His 
life  is  wonderful ;  for  it  shews  us  God  dwelling  in  flesh  as  a  man; 
it  shews  us  the  great  Lawgiver  obeying  his  own  laws;  it  shews 
us  one  who  was  in  outward  appearance,  nothing  but  a  poor,  des- 
pised mechanic,  controlling  the  laws  of  nature,  commanding  the 
elements  as  his  servants,  banishing  demons  with  a  v/ill,  a  word, 
and  forcing  death  and  the  grave  to  yield  up  their  prey.  His 
death  was  wonderful;  for  we  there  see  the  Lord  of  life  and 
glory,  dying  by  the  hands  of  his  creatures;  we  see  the  Giver  of 
the  law,  bearing  the  curse  of  the  law;  we  see  the  most  innocent 
and  perfect  of  beings,  the  delight  of  heaven  and  the  ruler  of 


TITLESOFCHKIST.  65 

earth,  treated  both  by  heaven  and  earth,  as  the  vilest  of  male- 
factors. His  resurrection  was  wonderful ;  for  what  can  be  more 
so,  than  to  see  a  dead  person,  having  power  to  take  his  life 
again,  bursting  the  fetters  of  death  and  the  bars  of  the  grave, 
ascending  from  the  depths  of  the  tomb,  to  the  right  hand  of  the 
throne  of  the  Majesty  on  high.  These  are  but  a  part  of  the 
wonders  which  accompanied  this  wonderful  child,  but  they  are 
surely  sufficient  to  show  the  propriety  of  the  name  given  him 
in  our  text. 

2.  In  the  next  place,  we  are  told  that  the  name  of  this  child 
shall  be  called  Counsellor.  This  name  is  also  with  strict  pro- 
priety given  to  Christ.  He  is  a  counsellor,  with  respect  both  to 
God  and  to  men.  In  the  first  place,  he  is  a  counsellor  with 
respect  to  God.  He  is  called  the  word  and  the  wisdom  of  God; 
and  with  him  the  Father  takes  sweet  counsel  in  reference  to  all 
his  works.  He  consulted  him  with  respect  to  the  work  of  crea- 
tion. Let  us  make  man  says  he,  in  our  image,  after  our  likeness. 
He  consulteth  him  respecting  his  works  of  providence.  Let  us 
drive  out  the  man  from  the  garden  of  Eden;  let  us  go  down  and 
confound  their  language,  that  they  may  not  understand  one 
another's  speech.  He  consulted  him  respecting  the  great  work 
of  grace,  the  plan  of  redemption.  Speaking  of  the  man  whose 
name  is  the  Branch,  the  prophet  says,  The  counsel  of  peace  shall 
be  between  them  both;  that  is,  between  this  man  and  Jehovah. 
Thus  clearly  does  it  appear,  Christ  our  Immanuel  is  Jehovah's 
Counsellor.  Hence  we  find  him  saying,  counsel  is  mine,  and 
sound  wisdom,  I  am  understanding,  I  have  strength.  Hence 
also  the  apostle  informs  us,  that  in  him  are  hidden  all  the  treas- 
ures of  wisdom  and  knowledge. 

In  the  second  place,  Christ  is  a  counsellor  with  respect  to  men. 
He  is  the  great  teacher,  guide  and  counsellor  of  his  people ;  the 
light  of  the  world,  the  Sun  of  righteousness.  He  that  believeth 
in  me,  says  he,  shall  not  walk  in  darkness,  but  shall  have  the 
light  of  life ;  for  I  will  bring  the  blind  by  a  way  that  they  know- 
not ;  I  will  lead  them  in  paths  that  they  have  not  known  ;  I  will 
make  darkness  light,  and  crooked  thmgs  straight,  before  them; 
these  things  will  I  do,  and  not  forsake  them.  He  is  also  the 
great  Advocate  of  his  people,  who  pleads  their  cause  for  them  in 
the  court  of  heaven,  and  intercedes  continually  for  the  pardon 
of  their  sins,  and  the  supply  of  their  temporal  and  spiritual 

VOL.  III.  9 


66 


TITLES    OF  CHRIST. 


necessities ;  for,  says  the  apostle,  we  have  an  advocate  with  the 
Father,  even  Jesus  Christ  the  righteous. 

3.  The  prophet  informs  ns  that  the  child  whose  birth  he 
predicts,  shall  be  called  the  Mighty  God.  On  this  awful  name, 
my  hearers,  it  is  needless  to  insist.  You  are  already  acquainted 
with  its  import.  It  represents  Christ,  not  only  as  God,  but  the 
mighty  God.  We  shall  only  add  a  few  of  the  passages  which 
show  that  the  prediction  was  fulfilled,  that  this  name  was  given 
to  Christ.  St.  John  informs  us,  that  the  word  was  with  God, 
and  was  God ;  that  Christ  is  the  true  God  and  eternal  life. 
Thomas,  one  of  the  disciples,  calls  him,  my  Lord,  and  my  God. 
St.  Paul,  speaking  of  the  Jews,  says,  of  them  as  concerning  the 
flesh  Christ  came,  who  is  over  all,  God  blessed  for  ever.  He 
also  informs  us  that  he  is  mighty,  or  able  to  save,  even  to  the 
uttermost.  Whether  therefore  you  believe  or  not,  that  Christ  is 
the  mighty  God,  you  must  allow  that  he  is  called  so,  by  divine- 
ly inspired  prophets  and  apostles,  who  were  commissioned  to 
communicate  to  us  every  thing  necessary  to  make  us  wise  unto 
salvation,  and  who  neither  would,  nor  could  deceive  us.  What- 
ever others  may  choose  to  think  of  Christ,  to  Christians  he  is 
the  mighty  God,  and  hereafter,  when  every  eye  beholds  him 
coming  in  the  clouds  of  heaven  with  power  and  great  glory, 
they  will  joyfully  cry,  while  others  weep  and  despair,  Lo,  this 
is  our  God,  we  have  waited  for  him,  and  he  will  save  us;  we 
will  be  glad  and  rejoice  in  his  salvation.  Even  so  Lord  Jesus, 
come  quickly. 

4.  Th  is  wonderful  child  shall  be  called  the  Everlasting  Father, 
or  the  Father  of  eternity.  Here  again  human  reason  will  be 
ready  to  cry,  we  have  already  had  enough,  and  more  than 
enough  of  absurdity  and  contradictions.  How  can  a  child  just 
born,  be  a  Father,  or  everlasting  Father,  the  Father  of  eternity? 
My  friends,  if  you  cannot  answer  this  question,  I  suspect  you 
would  have  been  equally  embarrassed  with  the  question  which 
our  Saviour  proposed  to  the  Pharisees :  How  can  David's  son, 
be  David's  Lord?  This  question  they  could  not  answer;  nor 
can  any  answer  it,  at  the  present  day,  in  a  satisfactory  manner, 
who  do  not  believe  that  Jesus  Christ  was  God  and  man  united. 
But  those  who  believe  this,  can  answer  it  with  ease.  They  can 
reply,  as  God,  Christ  was  David's  Lord.  As  man,  he  was  Da- 
vid's son.    In  another  place  Christ  says,  I  am  the  root  and  the 


TITLES    OF  CHRIST. 


67 


offspring,  or  branch  of  David;  the  root  whence  David  sprung^ 
and  the  branch  which  sprung  from  David.  So  in  our  text.  As 
man,  he  was  a  child  born:  as  God,  he  was  the  Father  of  eternity. 
But  there  is  still  another,  and  very  important  sense,  in  which  he 
may  be  called  the  everlasting  Father,  with  reference  to  his 
divinity  and  humanity  united.  He,  we  are  told,  is  the  second 
Adam;  that  is,  he  is  the  covenant  Lord  and  the  spiritual  Father 
of  all  his  people,  as  Adam  was  the  covenant  Lord  and  natural 
Father  of  the  human  race.  All  the  true  people  of  Christ,  the 
real  subjects  of  the  kingdom  of  heaven,  have  been  born  again ; 
born  into  another  family,  and  are  heirs  of  a  heavenly  inheritance. 
Of  this  new  birth  Christ  is  the  author,  and  therefore  he  is  in  a 
spiritual  sense  the  Father,  the  ever  living  Father  of  the  whole 
church  in  heaven  and  on  earth.  Hence  the  apostle  represents 
him  as  the  author  or  Father  of  eternal  salvation.  In  the  counsel, 
or  purpose  of  God,  he  was  from  eternity  the  Father  of  his  peo- 
ple ;  for  he  is  represented  as  saying  to  them,  I  have  loved  thee 
with  an  everlasting  love,  therefore  with  loving  kindness  have  I 
drawn  thee.  And  as  his  love  and  his  relation  to  his  people 
were  from  everlasting,  so  they  will  continue  to  everlasting. 
With  the  utmost  propriety,  therefore,  may  he  who  was  born  of  a 
woman,  be  called  the  everlasting  Father. 

5.  The  last  title  here  given  to  this  mysterious  child,  is  the 
Prince  of  Peace.  That  our  Saviour  is  a  prince  or  king,  the 
Scriptures  every  where  inform  us.  Why  he  is  called  the  Prinee 
of  Peace,  it  is  easy  to  conceive.  He  is  the  author  of  reconcilia- 
tion, and  consequently  of  peace,  between  an  offended  God,  and 
offending  man.  His  kingdom,  as  established  in  the  heart,  con- 
sists in  righteousness,  and  peace,  and  holy  joy.  His  atoning 
blood  speaks  peace  to  the  guilty,  terrified  conscience.  He 
dispenses  peace  to  his  people  in  a  sovereign  way  ;  his  commands 
enjoin  perfect  peace  and  love  between  man  and  man,  and  his 
religion  restores  peace  and  rest  to  the  tumultuous,  agitated,  dis- 
tracted soul,  by  uniting  its  jarring  powers  and  faculties  to  fear 
his  name.  Well,  therefore,  may  he  be  called  the  Prince  of 
Peace. 

Having  thus  briefly  considered  the  names  and  titles  of  this 
wondrous  child,  we  proceed  to  consider, 

II.  For  whom  he  was  born.  My  friends,  it  was  for  mankind, 
for  us.    Unto  us  this  child  is  born,  unto  us  this  Son  is  given. 


68 


TITLES    OF  CHRIST. 


It  has  been  observed,  that  when  angels  announced  his  birth  to 
men,  they  said.  Unto  you  is  born  a  Saviour.  But  when  prophets, 
when  men  speak  of  this  event,  they  say  unto  us  a  child  is  born  ; 
for  Christ  took  not  on  him  the  nature  of  angels,  but  he  took  on 
him  the  seed  of  Abraham.  Unto  us  also  a  Son  is  given.  A  Son 
of  whom?  His  birth  shows  him  to  be  the  Son  of  man.  His 
titles,  which  we  have  already  considered,  and  his  works  declare 
him  to  be  the  Son  of  God.  He  was  both;  and  he  was  given  to 
us  both  by  his  Father  and  by  himself.  God  so  loved  the  world 
that  he  gave  his  only  begotten  Son.  In  the  fulness  of  time,  God 
sent  forth  his  Son,  made  of  a  woman.  Christ  loved  us  and 
gave  himself  for  us,  that  he  might  redeem  us  from  all  iniquity, 
and  purify  unto  himself  a  peculiar  people,  zealous  of  good  works. 
Nor  was  he  given  to  us  only  that  he  might  suffer  and  die  for 
our  redemption ;  for  the  apostle  farther  observes,  that  God  gave 
him  to  be  head  over  all  things  unto  his  church.  This  leads  us 
to  consider  a 

3.  Prerogative,  which  is  predicted  in  our  text  respecting 
this  child,  viz.  that  the  government  shall  be  upon  his  shoulder. 

In  the  Revelation  the  church  is  figuratively  repre.sented  under 
the  similitude  of  a  woman,  and  this  woman  is  represented  as 
bringing  forth  a  man  child,  who  should  rule  all  nations  with  a 
rod  of  iron.  The  same  may  be  said  of  the  child  whose  birth  is 
foretold  in  our  text.  All  power  is  committed  to  him  in  heaven 
and  on  earth;  and  God's  language  respecting  him  is,  I  have  set 
my  King  on  my  holy  hill  of  Zion.  I  will  give  thee  the  heathen 
for  thine  inheritance,  and  the  uttermost  parts  of  the  earth  for 
thy  possession.  Thou  shalt  rule  them  with  a  rod  of  iron ; 
Thou  shalt  dash  them  in  pieces  as  a  potter's  vessel.  The 
establishment  and  unbounded  extent  of  this  kingdom,  are  clearly 
predicted,  and  described  in  the  prophecy  of  Daniel.  In  the  days 
of  these  kings,  says  he,  the  God  of  heaven  shall  set  up  a  king- 
dom, w  hich  shall  never  be  destroyed;  but  it  shall  break  in  pieces 
and  consume  all  other  kingdoms,  and  it  shall  stand  forever.  Ot 
this  kingdom,  our  Saviour,  who  was  born  as  a  child  and  given 
us  as  a  son,  is  appointed  Sovereign,  and  hence  he  is  styled  the 
King  of  Kings,  and  the  Lord  of  lords.  This  kingdom,  which 
is  usually  styled  Christ's  mediatorial  kingdom,  includes  all  be- 
ings in  heaven  and  hell,  who  will  all,  either  willingly  or  by 
constraint,  finally  submit  to  Christ;  for  God  has  sworn  by  him- 


TITLES    OF  CHRIST. 


69 


self,  that  to  Christ  every  knee  shall  bow,  of  things  in  heaven, 
and  things  in  the  earth,  and  things  under  the  earth;  and  thai 
every  tongue  shall  confess  him  Lord.  Agreeably,  we  see  that 
even  the  devils  were  subject  to  him  while  on  earth,  and  even  to 
his  disciples,  through  his  name,  and  that  they  were  constrained, 
once  and  again,  to  prostrate  themselves  before  him,  and  to 
confess  that  he  was  the  Christ,  the  Son  of  the  living  God.  In 
a  similar  manner  will  all  wicked  men  and  wicked  spirits  be 
compelled  reluctantly  to  prostrate  themselves  before  him,  and 
confess  him  Lord  at  the  judgment  day;  for  we  are  told,  that  he 
must  reign  until  he  has  put  all  enemies  under  his  feet.  Agreeably, 
our  text  informs  us,  that  of  the  increase  of  his  government  there 
will  be  no  end.  He  will  go  on  conquering  and  to  conquer, 
overturning  heathen  temples  with  their  idol  gods,  until  the 
trumpet  of  the  seventh  angel  sounds.  Then  the  mystery  of 
God  will  be  finished,  and  great  voices  will  be  heard  in  heaven, 
saying,  The  kingdoms  of  this  world  have  become  (he  kingdoms 
of  our  Lord  and  of  hisChrist,  and  he  shall  reign  forever  and  ever. 

But  in  addition  to  this  mediatorial  kingdom  of  Christ,  v/hich 
is  set  up  in  the  world,  he  has  another  kingdom,  the  kingdom  of 
his  grace,  which  is  set  up  in  the  hearts  of  his  people.  Here 
Christi reigns  supreme,  enthroned  in  the  soul,  casting  down  proud 
imaginations  and  every  high  thing  that  exalteth  itself  against 
the  knowledge  of  God,  and  bringing  into  captivity  every  thought 
to  the  obedience  of  himself.  This  kingdom  consists  in  right- 
eousness and  peace  and  holy  joy,  and  of  the  increase  of  this 
kingdom  also,  and  of  the  peace  which  accompanies  it,  there 
shall  be  no  end.  This  kingdom  is  compared  to  leaven  hid  in 
meal  till  the  whole  be  leavened.  Thus  effectually  and  imper- 
ceptibly, shall  the  gracious  power  of  Christ  work  in  the  hearts 
of  his  people,  till  the  whole  soul  feels  its  influence,  and  is  trans- 
formed into  the  image  of  Christ;  for  he  will  perfect  that  which 
concerneth  us;  he  will  not  leave  unfinished  the  work  of  his  own 
hands.  Their  peace  shall  be  as  a  river,  and  their  righteousness 
as  the  waves  of  the  sea.  Even  in  heaven  there  shall  be  no  end 
to  the  increase  of  their  happiness;  but  their  perpetually  expanding 
souls  shall  be  made  capable  through  eternity  of  receiving  larger 
and  larger  measures  of  glory  and  felicity,  and  shall  be  contin- 
ually filled  by  Him  in  whom  dwells  all  the  fulness  of  the  God- 
head. Thus  of  the  increase  of  his  government  and  peace,  there 
shall  be  no  end. 


70 


TITLES    OF  CHRIST. 


Application.  Is  it  true,  that  unto  our  sinful  race  a  child  is 
born,  to  whom  belong  the  wonderful  names  mentioned  in  our 
text,  and  to  whom  the  salvation  and  the  government  of  the 
world  is  committed  7  Surely  then,  my  friends,  it  becomes  us  to 
rejoice,  and  to  commemorate  this  all-important  event  with  the 
most  lively  emotions  of  thankfulness  and  praise.  In  this  offering 
all  mankind  are  called  upon  to  join,  since  the  gift  is  to  the 
whole  race  of  men ;  for  all  people,  and  nations,  and  tongues, 
and  languages,  may  cry.  Unto  us  a  child  is  born;  unto  us  a 
son  is  given;  and  the  government  shall  be  upon  his  slioulder: 
and  his  name  shall  be  called  Wonderful,  Counsellor,  the  Mighty 
God.  the  everlasting  Father,  the  Prince  of  Peace.  Of  the  in- 
crease of  his  government  and  peace  there  shall  be  no  end.  And 
the  song  commenced  in  one  part  of  the  earth  at  the  dawn  of  this 
day,  ought  to  be  echoed  round  the  world  as  the  same  day  dawns 
successively  on  its  different  climes.  Even  the  blessed  spirits  of 
the  just  made  perfect  in  heaven,  may  be  considered  as  rejoicing 
in  the  birth  of  the  great  Deliverer,  who  redeemed  them  from 
worse  tlian  Egyptian  bondage,  brought  them  into  the  glorious 
liglit  and  liberty  of  the  children  of  God,  and  hually  raised  them 
to  the  blissful  mansions  which  they  now  inhabit,  and  where  the 
increase  of  their  happiness  will  never  end.  Nay  more,  the 
blessed  angels  themselves,  who  sang  glory  to  God  in  the  highest, 
when  they  announced  the  Saviour's  birth,  may  be  considered  as 
repeating  the  same  song.  Let  it  give  intensity  to  our  joy,  that 
we  may  now  celebrate  his  birth  and  his  resurrection  at  once. 

And  are  there  any  in  whose  breasts  these  great  events  excite 
no  joy;  any  who  feel  no  interest  in  those  things  which  excite, 
justly  excite  so  deep  an  interest  in  all  holy  beings  in  heaven  and 
on  earth  7  Are  there  any  who,  instead  of  receiving  with  adoring 
wonder  the  great  mysteries  of  Godliness,  which  we  have  been 
considering,  regard  them  with  indifference,  or  reject  them  as 
foolish?  How  plain  is  it  they  are  entirely  destitute  of  the  tem- 
per of  saints  and  angels ;  that  they  have  never  embraced  Christ 
as  their  Saviour,  and  that  they  have  neither  part  nor  lot  in  his 
salvation.  They  cannot  say.  Unto  us  a  child  is  born;  unto  us 
a  son  is  given;  and  the  government  shall  be  upon  his  shoulder; 
and  his  name  shall  be  called  Wonderful,  Counsellor,  the  Mighty 
God,  the  Everlasting  Father,  the  Prince  of  Peace.  Of  the  in- 
crease of  his  government  and  peace  there  shall  be  no  end ;  for 


TITLES    OF  CHRIST. 


71 


ihey  reject  him.  My  friends,  is  tliis  the  case  witli  any  of  yon? 
Consider  a  moment  yonr  awful  sitnation.  That  Saviour  who  is 
precious  to  others,  has  in  your  eyes  no  beauty  that  you  .should 
desire  him.  He  who  is  to  others  the  author  of  eternal  salvation, 
is  to  you  only  a  stone  of  stumbling  and  a  rock  of  ofTciice;  a, 
savor  of  death  unto  death,  and  not  of  life  unto  life.  Will  yon 
still  remain  in  this  awful  situation  ?  If  not,  be  persuaded  to 
accept  the  Saviour  without  delay.  Remember  that  in  order  to 
make  a  gift  your  own,  two  things  are  necessary,  [t  must  first 
be  offered.  It  must  next  be  accepted.  Unless  it  is  accepted,  it 
is  not  yours.  Unless  you  accept  Christ  therefore,  you  have  no 
Saviour,  no  Advocate  in  heaven.  Come  then,  accept  him  as  he 
is  offered.  Admire  him  as  Wonderful ;  consult  him  as  Conn-  ^ 
sellor;  adore  him  as  God;  be  born  of  him  as  your  everlasting 
Fatheir;  and  submit  to  him  as  tlie  Prince  of  Peace.  Possessed 
of  all  these  titles,  he  offers  himself  to  you,  and  in  return  lio 
asks  only  for  your  heart.  Come  then,  sinner,  be  persuaded  to 
accept  him.  As  on  the  birth-day  of  your  friends,  you  present 
them  gifts  as  tokens  of  your  affection,  so  come  now,  on  tliis 
birth  day  of  the  Saviour,  and  present  yourself  to  him,  who  is 
ready  and  anxious  to  become  your  almighty,  everlasting  friend, 
in  return  for  your  submission,  love  and  gratitude.  Tiiis  is  llm 
gift  lie  most  desires,  this  is  the  only  return  he  asks  for  his  bound- 
less and  innumerable  mercies.  Come  then  at  this  propitious  • 
moment,  present  yourself  imto  him,  accept  him  as  your  R<!- 
deemer,  and  then  you  shall  be  of  the  number  of  those  who  can 
say,  Unto  us  a  child  is  born;  unto  us  a  son  is  given;  and  the 
government  shall  be  upon  his  shoulder;  and  his  name  shall  be 
called  Wonderful,  Counsellor,  the  Mighty  God,  the  Everlasting 
Father,  the  Prince  of  Peace.  (.)f  the  increase  of  his  government 
and  peace  there  shall  be  no  end. 


SERMON  LIII. 


CHRIST'S  JOY  IN  THE  CHURCH  BEFORE  HIS 
INCARNATION. 


Bejoiciog  in  the  habitable  pai-ts  of  the  earth,  and  my  dehghts  were  with  tlw 
eons  of  men. — Proverbs  viii.  31. 


This  chapter  contains  an  authoritative  and  affectionate  ad- 
dress to  mankind,  uttered  by  a  speaker  who  is  called  Wisdom. 
It  is  evident  from  the  language  of  this  speaker,  and  from  the 
description  which  he  gives  of  himself,  that  he  is  a  real,  and  not 
an  allegorical  personage:  "I  love  them,"  he  says,  "that  love 
me,  and  they  that  seek  me  early  shall  find  me ;  but  pride,  and 
arrogancy,  and  the  evil  way,  and  the  froward  mouth,  do  I  hate. 
I  was  set  up  from  everlasting,  from  the  beginning,  before  the 
earth  was.  When  Jehovah  prepared  the  heavens  I  was  there  ; 
•when  he  set  a  compass  upon  the  face  of  the  abyss ;  when  he 
established  the  clouds  above ;  when  he  appointed  the  founda- 
tions of  the  earth  ;  then  was  I  by  him  as  one  brought  up  with 
him,  and  I  was  daily  his  delight,  rejoicing  always  before  him; 
rejoicing  in  the  habitable  parts  of  the  earth,  and  my  delights 
were  with  the  sons  of  men." 

No  attentive  reader  of  the  New  Testament  need  be  reminded 
how  strikingly  this  language  corresponds  with  what  is  revealed 
respecting  the  Word,  who  was  in  the  beginning  with  God  ;  who 
is  in  the  bosom  of  the  Father  ;  of  whom  the  Father  said,  this  is 


Christ's   joy  in   the   church,  etc. 


73 


my  beloved  Son,  in  whom  I  am  well  pleased,  and  who  was  made 
flesh  and  dwelt  among  us  in  the  person  of  Jesus  Christ. 

Expositors  are  therefore  doubtless  right  in  saying,  as  they 
generally  have  done,  that  it  is  the  eternal  Word,  or  the  divine 
nature  of  Christ,  who  speaks  in  this  chapter,  in  the  character  of 
Wisdom.  In  the  passage  selected  for  our  text,  this  divine  per- 
sonage gives  us  an  interesting  account  of  his  feelings  and  em- 
ployments previous  to  his  appearance  in  the  flesh :  I  was  con- 
tinually rejoicing  in  the  habitable  parts  of  the  earth,  and  my 
delights  were  with  the  sons  of  men.  This,  my  hearers,  is  a 
very  remarkable  passage.  Our  Saviour,  the  eternal  Word,  in- 
forms us,  that,  as  soon  as  the  world  Avas  made,  the  habitable 
parts  of  it,  or  the  parts  inhabited  by  men,  became  the  scene  and 
subject  of  his  rejoicing;  and  that  his  delights  (the  expression  is 
emphatical,  denoting  his  chief  delight)  were  with  the  sons  of 
men. 

But  had  he  not  a  heaven  in  which  he  might  rejoice?  Had 
he  not  myriads  of  holy  angels  in  whose  society  and  praises  he 
might  delight  ?  He  had  ;  and  yet  it  appears  that  he  rejoiced  in 
the  habitable  parts  of  the  earth,  rather  than  in  heaven ;  that 
his  chief  delights  were  with  men,  rather  than  angels. 

This,  surely,  is  not  a  little  surprising;  and  what  renders  it 
more  so,  is,  that  he  knew  the  world  in  which  he  thus  rejoiced 
would  be  wet  with  his  tears,  and  stained  with  his  blood.  He 
knew  that  the  fallen  race  in  which  he  thus  delighted,  were  ene- 
mies to  his  Father  and  to  himself;  and  that  they  would  requite 
his  love  with  the  basest  ingratitude,  put  him  to  a  cruel  and  igno- 
minious death,  and  persecute  his  friends  with  fire  and  sword. 
Why  then  should  he  rejoice  in  our  earth,  and  delight  in  its  hu- 
man inhabitants  ?  It  could  not  be  simply  because  he  created 
them,  for  he  also  created  heaven  and  the  angelic  spirits.  It 
could  not  be  on  account  of  man's  intellectual  worth  and  digni- 
ty; for  in  those  respects  the  angels  are  greatly  our  superiors. 
Still  less  can  we  ascribe  it  to  any  moral  excellence  possessed  by 
men ;  for,  as  has  already  been  observed,  they  are  fallen,  sinful 
creatures.  We  must,  therefore,  look  elsewhere  for  the  reasons 
of  the  feelings  and  conduct  here  described ;  and  we  shall  find 
them  in  the  plan  of  redemption.  In  the  world,  that  plan  was  to 
be  executed,  and  men  were  the  objects  of  it. 

This,  generally  speaking,  was  the  reason  why  the  eternal 


74  CHRIST    SJOY    IN    THE  CHURCH, 

Word  rejoiced  m  the  habitable  parts  of  the  earth,  and  why  his 
chief  delights  were  with  the  sons  of  men.  To  be  more  partic- 
ular, He  rejoiced  in  the  world,  rather  than  in  heaven, 

I.  Because  it  was  destined  to  be  the  place  in  which  he  should 
perform  the  most  wonderful  of  his  works,  obtain  tlie  greatest 
victory,  make  the  most  glorious  display  of  his  moral  perfections, 
especially  of  his  love,  which  is  the  essence  of  them  all ;  and  in 
the  most  signal  manner  glorify  his  Father.  All  this  he  was  i;o 
do,  all  this  he  since  has  done,  in  effecting  the  work  of  redemp- 
tion. 

We  know  but  little  of  the  work  which  he  has  performed  in 
heaven.  We  know  still  less  of  what  he  may  have  done  in  the 
numberless  worlds  which  appear  around  us.  But  we  may  ven- 
ture to  assert  that,  whatever  he  may  have  done  in  heaven,  or  in 
other  parts  of  the  universe,  he  has  never  performed  any  work 
so  great,  so  wonderful,  so  glorious  to  the  Father  and  himself, 
and  so  productive  of  happiness,  as  the  work  of  redemption. 

We  are  warranted  to  make  this  assertion  by  the  declaration 
of  Jehovah,  who  represents  the  work  of  redeeming  love,  as,  of 
all  his  works,  the  most  wonderful.  We  are  warranted  to  make 
it  by  the  fact  that  the  blessed  angels,  who  must  be  supposed  to 
know  what  works  he  has  performed,  regard  this  as  the  most 
glorious  of  all  his  works,  as  the  work  into  which  they  espec- 
ially desire  to  look,  and  which  is  the  most  worthy  of  their  admi- 
ration. 

It  is  the  w^ork  which  in  a  peculiar  manner  calls  forth  the 
praises  of  heaven.  It  is  the  performance  of  this  work  which,  in 
the  view  of  the  inhabitants  of  heaven,  renders  the  Lamb  who 
was  slain  peculiarly  worthy  to  receive  blessing,  and  glory,  and 
honor,  and  power. 

Well,  then,  might  our  divine  Redeemer  rejoice  in  the  world 
where  the  greatest  of  his  works  was  to  be  performed.  He  had 
from  eternity  rejoiced  in  the  plan  of  it,  and  in  contemplating  its 
execution.  Still  more,  were  it  possible,  would  he  rejoice  to  see 
the  world  which  was  to  be  the  scene  of  its  performance,  start 
from  nothing  into  existence  ;  to  see  preparation  then  making  for 
the  great  work,  and  to  mark  the  several  parts  of  the  earth  in 
which  the  principal  events  connected  with  it  would  take  place. 

n.  Our  divine  Redeemer  rejoiced  in  the  habitable  parts  of  the 
earth,  because  they  were  the  destined  residence  of  his  then  luture 


BEFORE    HIS  INCARNATION. 


75 


church.  Christ  loved  the  church,  says  an  apostle,  and  gave 
himself  for  it  He  gave  himself  for  it  because  he  loved  it; 
loved  it  before  it  had  a  being.  He  calls  the  things  which  are 
not,  we  are  told,  as  though  they  were.  He  could  love  the 
church  before  it  was  created,  no  less  easily  then  than  he  can 
love  it  now.  Agreeably,  he  says  to  it,  I  have  loved  thee  with 
an  everlasting  love,  that  is  with  a  love  that  has  existed  from 
eternity;  therefore  with  loving  kindness  will  I  gather  thee. 

In  consequence  of  this  everlasting  love  to  his  church,  he  re- 
joiced in  the  world  which  was  to  be  its  residence,  while  prepar- 
ing for  heaven,  rejoiced  to  visit  it,  as  we  are  pleased  to  visit  the 
habitations  of  our  children  or  friends.  For  this  reason  he 
rejoiced  in  all  the  habitable  parts  of  the  earth  ;  for  they  are  all 
destined  to  be  filled  with  his  disciples.  Every  where  churches 
are  to  be  established.  And  to  his  omniscient  eye,  which  saw 
the  end  from  the  beginning,  every  habitable  spot  on  earth  was 
made  to  appear  interesting  by  some  event  connected  with  bis 
church,  of  which  it  was  to  be  the  scene.  As  he  walked  invisi- 
bly through  the  world,  immediately  after  its  creation,  he  would 
say  :  Here  the  first  martyr  will  seal  the  cause  of  truth  with  his 
blood.  From  this  spot,  Enoch,  and  from  that,  Elijah,  shall  bo 
translated  to  heaven.  Here  Abraham  shall  pitch  his  tent,  and 
build  his  altar,  and  rejoice  in  my  gracious  visits.  There  I  will 
conduct  my  people  through  the  wilderness;  on  that  mount  I 
will  appear,  to  give  them  my  law;  at  its  foot,  I  will  meet  my 
servant  Moses,  and  converse  with  him,  face  to  face,  as  a  man 
talketh  with  his  friend.  And  while  he  thus  marked  the  future 
scenes  of  all  the  great  events  in  the  history  of  his  church, 
innumerable  other  places  would  be  rendered  pleasing  to  him  by 
the  foresight  of  less  important,  indeed,  but  still  highly  interesting 
events.  Here,  he  might  say,  some  trembling  penitent  will  begin 
to  find  relief  in  prayer.  There,  I  will  first  reveal  myself  to 
some  broken-hearted  sinner,  and  listen  to  the  joyful  praises  and 
thanksgivings  which  he  will  in  consequence  pour  forth.  On 
this  spot,  one  of  my  ministering  servants  shall  preach  my  gos- 
pel with  power  and  success ;  and  on  that,  a  temple  shall  rise, 
where  many  shall  be  taught  to  know  and  love  me ;  where  a 
numerous  church  shall  be  trained  up  for  heaven,  where  1  will 
often  meet  and  commune  with  them  at  my  table. 

In  this  part  of  the  world,  also,  though  destined  to  remain 


76 


Christ's   joy  in  the  church, 


long  uninhabited,  and  destitute  of  the  gospel,  he  rejoiced.  He 
saw  all  tlic  temples  wiiich  now  adorn  our  land,  all  the  churches 
which  he  here  established.  Nor  did  this  house  of  Giod,  or  this 
church  escape  his  notice.  He  knew  of  whom  it  would  be  said, 
this  man  was  born  to  glory  there.  He  saw  this  day,'saw  you, 
my  Christian  friends,  listening  to  these  truths,  and  meeting 
around  his  table ;  entered  every  spot  where  you  or  any  of  his 
people  would  reside;  where  habitations  would  be  erected,  in 
which  prayer  would  be  offered  up  in  his  name.  He  not  only 
saw  ail  his  churches  that  now  exist,  but  all  that  will  exist  here- 
after. He  saw  tlie  Ethiopian  stretch  out  his  hands  to  Giod,  and 
the  isles  waiting  for  his  law.  He  saw  the  Jews  coming  in  with 
the  fulness  of  the  Gentiles;  he  saw  the  whole  earth  filled  with 
the  glory  of  God,  as  the  waters  fill  the  sea.  All  this  he  saw,  for 
he  enabled  his  prophets  to  predict  it.  And  while  he  saw  this, 
he  heard  all  the  prayers  and  praises  which  would  be  uttered  by 
his  people,  in  all  ages  and  parts  of  the  world,  so  that  the  whole 
earth,  immediately  after  its  creation,  while  all  was  solitary  and 
still,  resoimded  to  his  ear  with  praises,  thanksgivings,  and  songs 
of  joy.  Is  it  then  strange,  that,  seeing  and  hearing  this,  he 
should  rejoice  in  the  habitable  parts  of  the  earth,  even  more 
than  in  heaven;  in  heaven,  which,  if  1  may  venture  to  say  it, 
would  appear  comparatively  empty,  till  his  beloved  people  were 
brought  in  to  share  it  with  him. 

ni.  While  our  divine  Redeemer  thus  rejoiced  in  our  world, 
rather  than  in  heaven,  his  chief  delights  and  pleasures  were 
with  men,  rather  than  with  angels.    They  were  so, 

1.  Because  he  intended,  in  the  fulness  of  time,  to  assume  our 
nature,  and  become  himself  a  man.  He  is  called  the  Lamb 
slain  before  the  foundation  of  the  world  ;  because  before  the 
world  was  created,  it  was  determined  and  foreseen  that  he 
should  be  slain.  For  the  same  reason,  he  may  be  said  to  have 
been  a  man,  before  the  foundation  of  the  world  ;  because  it  was 
determined  that  he  should  become  so ;  that  he  should  be  made 
flesh  and  dwell  among  us.  In  consequence  of  this,  he  felt,  if 
I  may  so  express  it,  related  to  man;  felt  that  he  was  their  bro- 
ther, bone  of  their  bone,  and  flesh  of  their  flesh,  —  feelings  which 
he  could  not,  with  equal  reason,  exercise  towards  angels.  A 
heathen  writer  represents  one  as  saying,  I  am  a  man,  and  there- 
fore cannot  but  feel  interested  in  any  thing  which  relates  to 
man. 


PEFOR  E  HI 


INCARNATION. 


2.  To  great  numbers  of  our  race  the  divine  Redeemer  was 
destined  to  become  still  more  nearly  related.  They  had  even 
then  been  given  to  him  by  his  Father,  and  were  appointed  to 
compose  his  church,  to  be  united  to  him  in  the  most  intimate 
and  indissoluble  of  relations;  for  the  church  is  styled  his  body, 
a  body  of  which  he  was  the  constituted  head,  of  which  his 
Spirit  is  the  animating  soul.  Hence  the  apostle,  speaking  of 
Christ,  says,  we  are  members  of  Christ's  body,  of  his  flesh  and 
of  his  bones ;  and  he  loves  and  cherishes  the  church,  even  as  a 
man  loveth  and  cherisheth  his  own  flesh.  The  union  between 
Christ  and  his  church  is  to  be  eternal.  Its  members  are  destin- 
ed to  share  heaven  with  him,  to  live  and  reign  with  him  for  ever 
and  ever.  All  this  he  knew  from  the  beginning.  He  knew 
also  that  his  church  would,  in  process  of  time,  return  his  love ; 
that  all  its  members  would  love  and  praise  him  through  eternity, 
as  their  deliverer  from  everlasting  death,  and  the  source  of  all 
their  felicity.  Hence  he  felt  himself  drawn  to  them  by  a  most 
powerful  attraction,  and  hence  his  chief  delights  were  with  the 
race  from  wliich  his  church  was  to  be  selected,  and  among 
which  some  of  its  members  were  in  all  ages  to  be  found. 

3.  Another  reason  why  his  chief  delights  were  with  the  sons 
of  men,  may  be  found  in  the  disposition  which  prompted  him  to 
say,  It  is  more  blessed  to  give  than  to  receive.  In  heaven,  he 
could  receive  the  praises  of  angels,  but  on  earth  he  could  give 
gifts  to  men.  He  could  here  exercise  pardoning  mercy,  and 
dispense  spiritual  blessings  to  his  people.  This  he  began  to  do 
at  least  as  early  as  the  time  of  Abel,  and  he  continued  to  do  it 
until  the  period  of  his  resurrection.  During  all  that  time  he 
was  delightedly  employed  in  instructing,  protecting,  and  bles- 
sing the  church  which  he  was  afterwards  to  purchase  with  his 
blood;  and  in  making  preparation  for  his  visible  appearance  on 
earth.  It  was  the  Spirit  of  Christ,  as  St.  Peter  informs  us, 
which  inspired  Noah  to  preach  to  the  inhabitants  of  the  old 
world,  and  the  prophets  to  foretell  his  own  incarnation,  death 
and  resurrection. 

From  a  comparison  between  diff'erent  parts  of  the  Scriptures, 
it  appears  that  it  was  he  who  appeared  to  the  patriarchs  who 
commissioned  Moses,  who  led  Israel  through  the  wilderness, 
who  dwelt  in  the  J«.wi.sh  temple,  who  said  of  Zion,  This  is  my 
rest  forever,  here  will  I  dwell,  because  I  have  desired  it.  We 


78 


Christ's   joy  in   the  church, 


need  not  wonder,  then,  that  one  who  feels  more  happiness  in 
giving  than  in  receiving,  should  delight  in  visiting  the  sons  of 
men,  whom  he  could  thus  pardon  and  bless,  and  save,  rather 
than  in  dwelling  with  angels,  who  needed  no  pardon  or  salva- 
tion ;  or  that  he  should  rejoice  more  over  one  sinner  that  repent- 
eth.  than  over  many  of  the  inhabitants  of  heaven  who  needed 
no  repentance.  It  would  be  easy  to  enlarge  on  these  and  vari- 
ours  other  considerations  of  a  similar  nature;  but  leaving  you  to 
do  this  in  your  private  meditation,  I  proceed  to  make  some  im- 
provement of  the  subject. 

And,  first:  How  ungrateful  and  inexcusable  does  the  treat- 
ment which  Christ  has  received  from  men  appear,  when  viewed 
in  the  light  of  this  subject.  He  chose  our  world  in  preference 
to  all  the  worlds  around  us,  to  be  the  scene  of  the  most  glorious 
of  his  works,  and  our  race  to  be  the  subjects  of  it.  No  sooner 
was  the  earth  formed,  than  he  rejoiced  in  it,  and  chose  to  dwell 
in  it  rather  than  in  heaven.  No  sooner  were  men  created  than 
he  made  it  his  supreme  delight  to  visit  and  bless  them,  prefer- 
ring their  society  to  that  of  the  holy  angels.  When  part  of 
the  angels  sinned  and  fell,  he  did  not  assume  their  nature,  or 
offer  himself  a  sacrifice  for  their  salvation.  He  took  not  on 
him,  says  the  apostle,  the  nature  of  angels,  but  he  took  upon 
him  the  seed  of  Abraham.  Yet  when,  after  the  lapse  of  four 
thousand  years,  this  friend  of  man,  this  divine  philanthropist 
assumed  our  nature,  and  visited  the  world  which  he  had  loved, 
in  human  flesh,  how  was  he  treated  1  He  was  in  the  world,  and 
the  world  was  made  by  him,  but  it  acknowledged  him  not.  He 
came  unto  his  own,  and  his  own  received  him  not.  Poverty, 
contempt,  the  crown  of  thorns,  and  the  cross,  were  all  which  he 
received  from  the  world  in  which  he  had  so  long  rejoiced,  from 
the  ungrateful  race  in  whom  he  had  so  long  delighted.  And  we, 
my  friends,  though  we  condemn  his  murderers,  treat  him  little 
better.  We  disbelieve  him,  disobey  him,  slight  him,  refuse  to 
comply  with  his  invitations,  neglect  his  oflfered  mercy  and  grace, 
and  grieve  him  in  a  thousand  different  ways.  Even  in  the 
house  of  his  friends  he  is  often  wounded  and  crucified  afresh. 
Surely  those  of  our  race  who  finally  reject  such  a  Saviour,  will 
be  as  much  distinguished  by  the  severity  of  their  punishment, 
as  they  have  been  by  the  greatness  of  their  privileges  and 
mercies. 


BEFORE     HIS  INCARNATION, 


79 


Again:  Did  our  Saviour,  before  his  incarnation,  rejoice  in 
the  habitable  parts  of  our  earth,  and  delight  in  visiting  and 
blessing  the  sons  of  men  1  Then  we  may  be  certain  that  he 
still  does  so;  for  he  is,  yesterday,  to-day,  and  forever,  the  same. 
Still  he  prefers  earth  to  heaven  ;  still  his  chief  delights  are  with 
the  sons  of  men ;  and  while,  as  man,  he  intercedes  for  them  in 
heaven,  he  still,  as  God,  visits  our  world,  to  meet  with  and  bless 
his  people ;  for  his  language  is,  I  am  with  you  always,  even 
to  the  end  of  the  world.  Wherever  two  or  three  are  gathered 
together  in  my  name,  there  am  I  in  the  midst  of  them  to  bless 
them.  I  will  come  to  every  one  that  loves  me  and  take  up  my 
abode  with  him.  I  am  he  that  Avalketh  in  the  midst  of  the 
churches.  And  while  he  thus  addresses  his  people,  he  says  to 
sinners,  Behold,  I  stand  at  the  door  and  knock;  if  any  man 
hear  my  voice  and  open  the  door,  I  will  come  in  to  him,  and 
will  sup  with  him,  and  he  with  me. 

My  hearers,  shall  we  not  all  return,  and  love  and  serve  this 
condescending,  long  tried,  and  unalterable  friend,  who  has  for 
so  many  ages  rejoiced,  who  still  rejoices  in  our  world,  and  de- 
lights in  doing  us  good  ?  Shall  we  any  more  grieve  and  offend 
him  by  our  neglect,  or  by  indulging  those  sins  which  caused  his 
death  1  Shall  not  we,  my  christian  friends,  who  expect  to  meet 
him  at  his  table,  yield  ourselves  wholly  up  to  him  without 
reserve,  subdued  by  his  all-conquering  love,  and  constrained  by 
his  grace  to  live  henceforth,  not  unto  ourselves,  but  to  him  who 
has  so  long  loved  us.  who  died  for  us,  and  washed  us  from  our 
sins  in  his  own  blood.'  Surely,  if  he  rejoices  in  our  world  the 
whole  world  ought  to  rejoice  in  him;  if  his  delights  are  with 
the  sons  of  men,  surely  the  sons  of  men  ought  all  to  place  their 
happiness  in  being  with  him. 

Lastly:  How  great,  how  inconceivable  will  be  our  Saviour's 
happiness,  after  the  final  consummation  of  all  things  !  Then 
the  plan  for  which  our  world  was  formed,  will  be  completed. 
Then  every  member  of  his  church,  for  the  sake  of  which  he 
loved  and  visited  our  race,  will  have  been  brought  home  to 
heaven,  to  be  with  him  where  he  is ;  and  if  he  loved  and  rejoic- 
ed and  delighted  in  them  before  they  knew  and  loved  him,  how 
will  he  love  and  rejoice  in  them,  when  he  sees  them  surrounding 
his  throne,  perfectly  resembling  himself,  in  body  and  soul,  loving 
him  with  unutterable  love,  contemplating  him  with  ineffable 


80         Christ's   joy   in   the  church,  stc. 

delight,  and  praising  bini  as  tlicir  deliverer  from  sin,  and  death, 
and  hell,  as  the  author  of  all  their  everlasting  glory  and  felic- 
ity. Then,  O  blessed,  animating  thought !  tl*en  he  will  be 
amply  rewarded  for  all  his  sufferings,  and  for  all  his  love  to  our 
ruined  race.  Then  his  people  shall  cease  to  grieve  and  offend 
him  ;  then  they  will  no  longer  degrade  him  by  weak,  confused, 
inadequate  conceptions  of  his  person,  character  and  work  ;  for 
then  they  shall  see  »s  they  are  seen,  and  know  as  they  are 
known.  Then  the  whole  church  shall  be  presented  to  him  a 
glorious  church,  without  spot,  or  blemish,  or  imperfection,  and 
shall  be  as  a  crown  of  glory  in  the  hand  of  the  Lord,  and  as  a 
royal  diadem  in  the  hand  of  our  God.  Then,  O  Zion,  as  the 
bridegroom  rejoiceth  over  the  bride,  so  shall  thy  God  rejoice 
over  thee.  Then  thy  sun  shall  no  more  go  down,  nor  thy  moon 
withdraw  itself;  but  the  Lord  shall  be  thy  everlasting  light, 
and  thy  God  thy  glory:  and  the  diysof  thy  mourning,  and  of 
thy  Saviour's  sufferings  shall  be  ended. 


SERMON  LIV. 


CHRIST'S  PRIESTLY  OFFICE. 


No\T  of  the  things  which  we  have  spoken  this  is  the  sum;  We  have  such  an 
High  Priest  who  is  set  on  the  right  hand  of  the  throne  of  the  Majesty  in 
the  heavens;  a  minister  of  the  sanctuary,  and  of  the  true  tabernacle,  which 
the  Lord  pitched,  and  not  man.  For  every  high  priest  is  ordained  to  offer 
gifts  and  sacrifices ;  wherefore  it  is  of  necessity  that  this  man  have  somewhat 
also  to  offer.  —  Hebrews  viii.  1 — 3. 

An  apostle  informs  us,  that  the  Levitical  law,  with  its  taber- 
nacle, its  priesthood,  its  altars,  and  its  sacrifices,  was  a  shadow 
of  good  things  to  come ;  but  that  the  body,  or  substance  of  which 
they  were  a  shadow,  was  Christ.  In  other  words,  they  resem- 
bled Christ,  just  as  a  shadow  resembles  the  body  which  projects 
it.  They  exhibited  a  kind  of  outline  of  his  person,  character, 
offices  and  work.  This  truth  is  stated  and  illustrated  at  con- 
siderable length  in  the  preceding  chapters.  In  our  text  the 
apostle  gives  a  brief  summary  of  his  statements  respecting  it : 
Now  of  the  things  which  we  have  spoken,  this  is  the  sum :  We 
have  such  an  High  Priest,  who  is  set  on  the  right  hand  of  the 
throne  of  the  Majesty  in  the  heavens;  a  minister  of  the  sanctu- 
ary, and  of  the  true  tabernacle,  which  the  Lord  pitched  and  not 
man.  For  every  high  priest  is  ordained  to  offer  gifts  and  sacri- 
fices; wherefore  it  is  necessary  that  this  man  have  somewhat 
also  to  offer. 

That  we  may  understand  the  import  of  this  passage,  it  is 
necessary  to  recollect,  that  the  three  principal  things  under  the 
Mosaic  dispensation,  were  the  tabernacle,  the  priests,  and  the 

VOL.  in  11 


82 


Christ's   priestly  office. 


eacrifices.  On  these  every  thing  else  depended.  Take  away 
these  and  notliing  valuable  was  left.  Now  in  our  text  the 
apostle  intimates,  that  each  of  these  three  things  was  a  type  of 
Christ;  or  that  he  is  to  his  people,  under  the  Christian  dispen- 
sation, what  the  tabernacle,  the  priesthood,  and  the  sacrifices 
were  to  the  Jews.  He  is  our  tabernacle,  our  high  priest,  and 
our  atoning  sacrifice.  Each  of  these  assertions  we  propose  to 
illustrate. 

1.  Jesus  Christ  is  the  Christian's  tabernacle,  or  he  is  to  his 
people,  what  the  tabernacle  was  to  the  Jews.  The  true  taber- 
nacle, of  which  the  apostle  here  speaks,  and  which  he  informs 
us  the  Lord  pitched,  and  not  man,  was  the  body,  or  human 
nature  of  Christ.  The  Jewish  tabernacle,  Avas  pitched  by  men. 
But  the  body  of  Christ  was  prepared  by  God.  He  says  himself 
to  his  Father,  A  body  hast  thou  prepared  me.  And  he  said  to 
the  Jews,  during  his  residence  on  earth.  Destroy  this  temple, 
and  in  three  days  I  will  raise  it  up  again.  But,  adds  the  in- 
spired penman,  he  spoke  of  the  temple  of  his  body.  Now  the 
temple,  as  you  are  doubtless  aware,  was  of  the  same  nature,  and 
designed  to  answer  the  same  purposes  as  the  tabernacle,  and 
differed  from  it  only  in  being  more  permanent  and  substantial. 
Calling  his  body  the  temple,  was  therefore  the  same  as  calling 
it  the  tabernacle.  By  calling  his  body,  the  true  tabernacle,  the 
apostle  intimates  that  the  Jewish  tabernacle  was  not  the  true 
one,  but  only  a  shadow  or  type  of  it.  That  he  gives  it  this  ap- 
pellation with  perfect  propriety,  a  moment's  reflection  will  con- 
vince us.  The  Jewish  tabernacle  was  the  only  place  on  earth 
where  God  dwelt  in  a  peculiar  manner;  the  only  place  where 
he  was  accessible ;  the  only  place  where  he  could  be  found ;  the 
only  place  where  he  could  be  approached  on  a  mercy-seat;  the 
only  place  where  he  answered  the  inquiries  of  his  worshippers; 
the  only  place  where  offerings  could  be  acceptably  presented 
him.  Hence  the  pious  Jews,  whenever  they  prayed,  turned  their 
faces  towards  the  tabernacle,  and  afterwards  towards  the  tem- 
ple; and  they  addressed  their  prayers  to  Jehovah,  as  to  him 
that  dwelt  between  the  cherubim,  that  is  the  cherubim  which 
overshadowed  the  mercy-seat  in  the  most  holy  place. 

Now  in  all  these  respects  the  tabernacle  was  a  type  of  Christ. 
In  all  these  respects,  his  body  or  human  nature  is  the  true  taber- 
nacle.   In  him  alone  God  dwells;  for  in  him  dwelleth  all  the 


CHRIS  TS    PRIESTLY  OFFICE. 


83 


fulness  of  the  Godhead  bodily.  God  can  be  found,  he  can  be 
approached  acceptably,  nowhere  else;  for  through  Jesus  Christ, 
says  an  apostle,  we  have  access  to  the  Father,  and  in  him  alone 
are  we  accepted.  As  the  tabernacle  was  the  appointed  meeting- 
place  between  God  and  the  Jews,  so  Jesus  Christ  is  the  appointed 
meeting-place  between  God  and  sinners  now.  As  the  mercy- 
seat  was  in  the  tabernacle,  so,  an  apostle  informs  us,  Christ  is 
set  forth  or  exhibited  as  a  mercy-seat  through  faith  in  his  blood. 
They,  and  they  only  who  come  to  God  in  Christ,  will  find  him 
on  a  mercy-seat,  or,  in  other  words,  find  him  ready  to  show- 
mercy.  There  is  salvation,  says  an  apostle,  and  of  course  there 
is  mercy,  in  no  other.  And  as  from  the  tabernacle,  God  com- 
municated his  will,  so  he  rtow  communicates  it  through  Jesus 
Christ.  He  is  the  only  true  light.  In  him  are  hidden  all  the 
treasures  of  wisdom  and  knowledge;  and  through  him  alone 
are  they  dispensed  to  mortals.  As  the  Jews,  when  they  prayed, 
turned  their  faces  towards  the  tabernacle,  so  we  are  directed  to 
pray  in  the  name  of  Jesus  Christ,  looking  to  him  by  faith ;  and 
as  Jehovah  was  then  addressed,  as  one  who  dwelt  between  the 
Cherubim,  so  he  is  now  to  be  addressed  as  the  God  who  dwells 
in  Christ.  In  fine,  the  substance  of  the  gospel  is,  that  God  is 
in  Christ,  reconciling  the  world  unto  himself  Well  then  may 
Jesus  Christ,  or  his  human  nature,  be  called  the  true  tabernacle. 

2.  Jesus  Christ  is  the  Christian's  High  Priest ;  or  he  is  all 
that  to  his  people  which  the  Levitical  priests  were  to  the  Jews. 
This  is  repeated  again  and  again  in  the  epistle  before  us.  Now 
the  office  of  the  Jewish  high  priest  is  thus  described  by  the 
apostle:  Every  high  priest  is  ordained  for  men  in  things  per- 
taining to  God,  that  he  may  offer  up  gifts  and  sacrifices  for  sin. 
Accordingly  we  find  that  this  service  was  assigned  exclusively 
to  the  Jewish  priests.  They  were,  in  an  inferior  sense,  a  kind 
of  mediator  between  God  and  his  worshippers.  They  only  were 
allowed  to  approach  him,  and  to  offer  up  sacrifices.  No  other 
man,  however  holy  or  highly  exalted,  not  even  the  most  pious 
of  the  Jewish  kings,  was  allowed  to  offer  his  own  sacrifice,  or  to 
enter  the  sanctuary.  Uzziah,  in  other  respects  a  most  exem- 
plary monarch,  was  struck  with  leprosy,  for  only  attempting  to 
do  it.  Especially  was  it  the  work  of  the  high  priest  to  make  an 
atonement  for  the  sins  of  the  nation  once  in  a  year,  by  offering 
up  a  sacrifice  and  carrying  the  blood  into  the  most  holy  place, 


84  Christ's   priestly  office, 

and  there  sprinkling  it  before  God.  And  not  only  the  sin  offer- 
ings, but  all  other  olFerings,  were  to  be  made  by  the  priest  alone. 
If  one  who  had  received  any  providential  mercies  brought  a 
thank-offering  to  God,  he  was  on  no  pretence  allowed  to  present 
it  himself,  but  the  priest  received  it  at  his  hand,  carried  it  into 
the  sanctuary  and  there  presented  it  before  the  mercy-seat,  to 
him  who  dwelt  upon  it. 

In  all  these  respects,  the  Jewish  priests  were  most  strikingly 
types  of  Christ,  and  he  is,  as  the  apostle  styles  him,  the  great 
High  Priest  of  our  profession.  He  is  the  one  great  Mediator 
between  God  and  sinful  men,  and  there  is  no  access  to  God, 
either  for  our  persons,  our  services,  or  our  prayers,  but  through 
him,  nor  can  they  be  accepted  unless  offered  up  by  him.  I, 
says  he,  am  the  way,  the  truth,  and  the  life;  no  man  cometh  to 
the  Father  but  by  me.  Hence  an  apostle  informs  us,  that  the 
spiritual  sacrifices  which  Christians  offer  up,  are  acceptable  to 
God  through  Jesus  Christ;  and  another  apostle  exhorts  us, 
whatever  we  do,  in  word,  or  deed,  to  do  all  in  the  name  of  the 
Lord  Jesus  Christ,  giving  thanks  to  the  Father  by  him.  It  is 
also  his  work  and  prerogative  alone  to  make  atonement  for  sin. 
The  Jewish  high  priest  made  a  typical  atonement  for  the  sins  of 
the  Jews  only ;  but  Christ,  says  an  apostle,  is  a  propitiation  for 
the  sins  of  the  whole  world.  And  as  the  Jewish  high  priest, 
after  offering  a  sacrifice  for  atonement,  went  into  the  most  holy 
place,  in  behalf  of  the  nation,  and  as  their  representative,  so 
Christ,  as  the  apostle  informs  us,  has  entered,  not  into  holy 
places  made  with  hands,  but  into  heaven  itself,  there  to  appear 
in  the  presence  of  God  for  his  people.  And  as  at  the  hour  of 
prayer  the  Jewish  high  priest  offered  up  incense  in  the  sanctuary, 
while  the  people  stood  praying  without,  that  their  prayers,  and 
the  smoke  of  the  incense,  might  ascend  together,  so  St.  John  in 
vision,  saw  Christ  as  the  great  angel  of  the  New  Covenant,  offer- 
ing up  the  prayers  of  all  saints  with  much  incense.  It  is  owing 
to  his  merits  and  intercession  alone,  that  the  prayers  of  his  peo- 
ple are  accepted  and  answered ;  and  he  ever  liveth  to  make  in- 
tercession for  them.  The  word  "such"  in  our  text  refers  to  a 
previous  description  of  what  was  necessary  to  qualify  one  for 
the  oflSce  or  work  of  our  high  priest.  Such  a  high  priest,  says 
the  apostle  in  the  context,  became  us,  or  was  necessary  for  us, 
who  was  holy,  harmless,  undefiled,  separate  from  sinners,  and 


Christ's  priestly  office. 


86 


made  higher  than  the  heavens.  And  such  a  high  priest  we 
have,  one  who  is  perfectly  holy  in  heart,  harmless  in  his  conduct, 
and  undefiled  or  unspoiled  by  the  pollutions  of  the  world,  and 
who  is  seated  at  the  right  hand  of  the  throne  of  the  majesty  on 
high.  It  appears,  then,  that  every  service  which  the  Levitical 
priests  typically  performed  for  the  Jews,  Jesus  Christ  really 
performs  for  his  people.  Well  then  may  he  be  styled  and  re- 
garded as  our  great  High  Priest. 

3.  Jesus  Christ  is  the  true  sacrifice  of  which  the  Jewish 
sacrifices  were  only  types.  This  is  intimated  in  that  clause  of 
our  text  which  says,  it  was  necessary  lhat  he  also  should  have 
somewhat  to  offer.  What  he  had  to  offer,  what  he  did  offer,  we 
are  informed  in  the  context,  as  well  as  in  many  other  places. 
He  offered  up  himself,  his  body  his  blood,  his  life.  He  was, 
says  an  apostle,  sacrificed,  or  offered  up  as  a  sacrifice,  for  us. 
On  the  nature  and  design  of  the  Levitical  sacrifices,  and  the 
benefits  which  the  Jews  derived  from  them,  we  have  often  dwelt, 
and  with  them  you  are,  we  presume,  acquainted.  You  are 
aware,  that  as  the  apostle  remarks,  all  things  were  under  the 
law  purified  with  blood,  the  blood  of  the  sacrifices,  and  that 
without  shedding  of  blood,  there  was  no  remission  of  sin.  If 
an  Israelite  was  betrayed  into  any  sin  in  consequence  of  which 
his  life  was  forfeited  to  the  divine  law,  he  was  permitted  to  bring 
a  lamb  as  a  substitute  to  die  in  his  stead;  and  if  he  brought  it 
in  the  exercise  of  repentance  and  faith,  to  be  ottered  up  by  the 
priests,  it  was  accepted,  he  was  forgiven,  and  his  life  spared. 
And  it  was  by  carrying  the  blood  of  the  sacrifice  into  the  holy 
place,  and  then  sprinkling  it  before  God,  that  atonement  was 
invariably  made  for  the  sins  of  the  nation.  These  sacrifices 
were  however  only  typical;  they  had  no  efficacy  in  themselves 
to  atone  for  sin.  They  owed  all  their  efficacy  to  their  reference 
or  relation  to  the  great,  meritorious,  and  efficacious  sacrifice 
which  was  made  by  Christ,  when  he  offered  up  himself  on  the 
cross.  By  this  offering,  he  made  a  real,  and  not  a  typical  atone- 
ment for  sin.  In  consequence  of  this  oflTering,  every  penitent 
believer,  is  freely  and  fully  forgiven.  He  is  justified  by  the 
blood  of  the  Lord  Jesus.  The  blood  of  Jesus  Christ  cleanses 
from  all  sin.  And  as  the  blood  of  the  sacrifice  was  presented 
and  sprinkled  before  God  in  the  most  holy  place,  so  Christ,  says 
the  apostle,  not  with  the  blood  of  bulls  and  of  goats,  but  with 


86 


CHRIST'S    PRIESTLY  OFFICE,. 


his  own  blood,  entered  in  once  into  the  holy  place,  or  into  heaven, 
having  obtained  eternal  redemption  for  us.  Hence  in  allusion 
to  the  Jewish  sacrifices,  his  blood  is  called  the  blood  of  sprink- 
ling. Thus  it  appears  that  Jesus  Christ  is  the  true  tabernacle,  the 
true  priest,  and  the  true  sacrifice  of  which  the  Jewish  tabernacle, 
priests,  and  sacrifices  were  only  types,  and  that  as  such  he  pro- 
cures for  his  people  really  all  those  blessings  which  these  insti- 
tutions procured  in  a  typical  manner  only  for  the  Jews. 

I  shall  now  proceed  to  make  some  improvement  of  these  in- 
teresting and  instructive  truths. 

1.  From  these  truths,  those  who  are  tempted  to  despise  or  ridi- 
cule the  Jewish  rites  and  ceremonies,  or  to  regard  them  as  un- 
worthy of  divine  appointment,  may  learn  their  error.  Many, 
there  is  reason  to  fear,  are  guilty  of  this  irreverence,  and  even 
some  serious  persons  consider  the  whole  Levitical  law,  as  a  very 
uninteresting  portion  of  the  Scriptures.  But  if  any  think  it  such 
it  is  owing  solely  to  their  own  ignorance.  The  fact  is,  that  this 
part  of  the  Scriptures  is  full  of  Christ;  and  if  properly  under- 
stood, will  assist  greatly  in  obtaining  a  right  understanding  of 
his  gospel,  and  of  the  way  of  salvation  by  him.  Of  this  no  one 
can  doubt,  who  attends  to  the  use  which  St.  Paul  makes  of  it 
m  this  epistle.  And  permit  rnc  here  to  beseech  you  all,  my 
hearers,  for  your  own  sakes,  not  to  despise  any  part  of  Scrip- 
ture, because  you  do  not  understand  it,  or  perceive  its  use. 
Surely  reverence,  humility,  modesty,  require  us  rather  to  sus- 
pect ourselves,  than  to  censure  the  all-wise  God.  An  apostle 
mentions  some  persons,  who  like  natural  brute  beasts,  made  only 
to  be  taken  and  destroyed,  speak  evil  of  things  which  they  un- 
derstand not,  that  they  shall  utterly  perish  in  their  own  corrup- 
tion. If  we  would  avoid  their  doom,  let  us  beware  how  we 
imitate  their  conduct. 

2.  This  subject  famishes  one  proof  of  the  divine  origin,  and 
consequently,  truth  of  the  Scriptures,  and  it  shows  us  how 
exactly  the  Old  Testament  and  the  New  correspond.  The  Old 
Testament  teaches  by  types  and  shadows,  what  the  New  more 
clearly  reveals;  yet  the  men  who  wrote  them,  lived  many  cen- 
turies apart.  Must  not  the  writers  of  the  Old  Testament  tlien 
have  been  inspired?  Could  they  ever  have  thought  of  devising 
such  a  complicated  system  of  rites  and  ceremonies  ;  a  system 
too,  which  should  so  exactly  shadow  forth  the  character,  offices 


CHRIST    S    PRIESTLY  OFFICE. 


87 


and  works  of  a  Saviour,  who  was  not  to  make  his  appearance 
in  the  world  till  many  ages  after  their  deatli7  It  is  impossible. 
He  who  can  believe  that  they  could  do  this,  or  that  such  a 
coincidence  is  the  result  of  accident,  may  believe  any  thing. 

3.  Since  God  took  care  under  the  former  dispensation,  to 
shadow  forth, in  so  many  ways,  the  dwelling  of  the  Godhead  in 
Jesus  Christ,  his  priesthood,  sacrifice,  atonement,  and  interces- 
sion, we  have  reason  to  believe  that  he  regards  these  truths  aa 
fundamentally  important.  Nor  is  it  strange  that  he  thus  regards 
them;  for  they  compose  the  sum,  the  substance,  the  essence  of 
the  gospel.  Take  them  away,  and  the  gospel  is  gone.  Take 
them  away,  and  we  have  no  way  of  access  to  God,  no  place  in' 
Avhich  we  can  find  God,  no  pardon,  no  salvation.  In  a  word, 
as  the  tabernacle,  the  priesthood,  and  the  sacrifices,  were  all 
important  in  the  old  dispensation,  so  is  Christ  whom  they  rep- 
resent, in  the  new.  Those  then  who  reject  his  divinity,  atone- 
ment and  intercession,  who  deny  that  he  offered  up  himself  as 
a  sacrifice  for  the  sins  of  the  world,  reject  the  true  gospel  and 
give  us  another,  which  is  a  gospel  m  name  only.  This  however 
many  do.  Some  do  it  speculatively.  A  still  greater  number  do 
it  practically.  As  many  of  the  Jews  neglected  the  tabernacle, 
the  priesthood  and  the  sacrifices,  which  God  had  appointed,  and 
built  high  places  where  they  officiated  as  their  own  priests,  and 
offered  up  their  own  sacrifices,  so  many  nominal  Christians 
neglect  the  priesthood,  atonement,  and  intercession  of  Jesus 
Christ,  come  to  God  relying  on  their  own  merits,  offer  up  their 
prayers  in  their  own  names,  and  hope  to  be  saved  by  their  own 
works  and  services.  They  justify  themselves  in  their  course  by 
saying,  so  long  as  we  worship  and  pray  to  the  true  God,  it  can- 
not be  of  much  consequence  in  what  manner  we  worship  him. 
But  the  Jews  might  have  said  the  same,  respecting  their  high 
places.  They  might  have  said,  we  do  not,  like  many  of  our 
countrymen,  forsake  the  true  God  to  follow  idols.  We  still 
worship  Jehovah  alone,  and  offer  our  sacrifices  to  him,  and  we 
hope  to  be  accepted,  though  we  do  not  go  up  to  the  tabernacle 
and  offer  our  sacrifices  through  the  priest.  But  such  hopes 
would  have  been  groundless,  such  incense  would  not  have  been 
accepted.  God  would  still  have  rejected  and  been  displeased 
with  their  services,  and  the  same  may  be  said  of  the  hopes,  the 
incense,  and  the  services  of  those  who,  instead  of  coming  to 


88 


Christ's  priestly  office. 


God,  relying  on  his  merits,  and  presenting  their  prayers  and 
services  in  his  name,  come  in  their  own  names,  and  rely  on  their 
own  merits.    A  cnrse,  and  not  a  blessing  will  be  their  reward. 

4.  The  subject  is  full  of  instruction  and  consolation  to  the 
real  disciples  of  Christ,  and  to  all  who  are  willing  to  accept  of 
him  as  their  Saviour.  Let  such  persons  consider,  in  the  first 
place,  what  encouragement  and  consolation  the  tabernacle  was 
suited  to  give  the  Jews.  They  might  say  to  themselves,  since 
God  has  caused  it  to  be  raised  among  us  for  his  special  residence, 
since  he  dwells  in  it  on  a  mercy-seat,  since  he  has  told  us  where 
•we  may  always  find  him,  and  since  he  is  there  ready  to  dispense 
■pardon,  instruction  and  favor,  he  must  be  willing  that  we  should 
approach  him,  he  must  be  willing  to  receive  us,  to  hear  our 
prayers,  and  to  accept  our  offerings.  We  will  therefore  go  to 
him  with  confidence.  So  we  may  say,  since  God  dwells  in  our 
nature,  in  the  man  Christ  Jesus;  since  he  dwells  there  as  a  God 
of  mercy  and  grace,  and  as  a  prayer-hearing  God  ;  since  through 
him  he  dispenses  pardon  and  light  and  strength  and  salvation, 
and  since  lie  has  done  all  this  on  purpose  to  encourage  us  to 
come  to  him,  we  will  come,  we  will  trust  in  him;  we  will  seek 
God  in  Jesus  Christ,  and  neither  expect  to  find,  nor  seek  to  find 
him,  any  whore  else. 

Again,  consider  wliaL  encouragement  and  consolation  the 
Jews  might  derive  from  the  priesthood.  They  might  say,  we 
are  too  sinful,  too  much  polluted,  to  approach  a  holy  God  with 
acceptance;  but  we  are  not  therefore  wholly  shut  out  from  him. 
He  has  appointed  an  order  of  men,  to  act  as  mediators  between 
himself  and  us,  to  take  our  offerings  and  present  them  before 
him,  and  to  burn  incense  in  our  behalf.  Surely  then,  he  is 
willing  to  admit  us  to  some  intercourse  and  communion  with 
himself;  he  must  be  willing  to  accept  our  offerings,  though 
worthless  in  themselves,  when  presented  by  his  own  appointed 
priest;  we  will  therefore  come,  we  will  oflfer  him  our  gifts  and 
sacrifices,  we  will  confidently  hope  for  acceptance.  Especially 
what  an  encouragement  was  it  to  them,  at  the  hour  of  prayer, 
to  see  the  priest  enter  the  sanctuary  by  God's  appointment  to 
burn  incense,  while  they  stood  praying  without,  and  to  see  the 
cloud  of  smoke  ascending  upward  from  the  golden  altar.  They 
might  then  say,  though  we  are  not  permitted  to  enter  the 
sanctuary  ourselves,  there  is  one  appointed  to  enter  it  on  our 


Christ's   priestly   office.  89 

Dehalf,  and  to  burn  incense  for  us.  The  smoke  of  that  incenso 
offered  by  his  own  appointment,  God  has  declared  to  be  of  a 
sweet  savor,  and  our  prayers  ascending  with  it  to  heaven,  shall 
find  acceptance  and  obtain  answers  of  peace.  So  we  may  say, 
though  we  are  sinners,  children  of  disobedience,  children  of 
wrath;  though  we  have  wandered  far  from  God,  and  our  moral 
pollution  renders  us  unfit  to  approach  him,  or  pray  to  him,  yet 
we  are  not  excluded  from  him  forever.  He  has  provided  a 
great  High  Priest  and  Mediator  for  us,  in  the  person  of  his  own 
Son,  whom  he  always  hears,  who  is  infinitely  worthy,  and  who 
is  ever  ready  to  receive  and  present  to  the  Father,  our  petitions 
and  requests.  Though  we  are  not,  as  yet,  permitted  to  enter 
heaven,  he  has  entered  it  on  our  behalf,  as  our  forerunner  and 
representative;  and  while  we  stand  praying  without,  he  intercedes 
for  us  within,  and  causes  our  prayers  and  services  to  come  up 
with  acceptance,  perfumed  as  with  a  cloud  of  incense.  Even 
at  this  moment  we  have  an  advocate,  a  powerful,  prevailing 
advocate  of  God's  own  appointment,  pleading  for  us  at  the  right 
hand  of  his  throne.  Surely  then,  we  may  hope  for  acceptance 
through  him;  we  will  therefore  pray,  will  hope  confidently  for 
an  answer  of  peace.  God  never  would,  at  such  an  expense, 
have  provided  such  a  high  priest  for  us,  had  he  not  been  willing 
and  desirous  that  we  should  thus  approach  him. 

Further,  consider  what  comfort  and  encouragement  a  believ- 
ing Jew  might  derive  from  the  divine  institution  of  sacrifices. 
Without  such  an  institution,  when  he  had  once  sinned,  he  would 
liave  felt  he  was  undone  forever.  He  would  have  said,  my  life 
is  forfeited,  my  blood  is  demanded  by  the  law  which  1  have 
violated,  and  I  can  never  redeem  the  forfeiture;  nor  can  I  hope 
that  a  holy,  just,  and  true  God  will  remit  it.  There  is  no  hope, 
no  escape  for  me.  I  must  perish.  But  by  appointing  sacrifices, 
God  did  as  it  were  say.  No,  sinner,  there  is  hope*  yon  need  not 
perish,  I  have  provided  a  remedy;  bring  a  lamb  without  spot 
to  be  offered  by  my  priests  as  a  sacrifice,  and  I  will  accept  it. 
Its  life  shall  go  for  thy  life,  its  blood  for  thy  blood,  and  thou 
sVialt  be  free.  Just  so,  were  it  not  for  the  atoning  sacrifice  of 
Christ,  we  as  sinners  could  have  no  ground  of  hope,  and  a  sin- 
ner convinced  of  his  sin  would  entertain  no  hope,  but  sink  down 
in  utter  despair.  He  would  say,  the  language  of  God's  law  is, 
the  soul  that  sinneth,  it  shall  die.    I  have  sinned,  I  must  die,  I 

VOL.  III.  12 


90 


Christ's  priestly  office. 


cannot  hope  that  a  holy,  just,  and  true  God  will  sacrifice  his 
justice  and  holiness,  give  up  the  honor  of  his  law  and  violate 
his  word,  for  the  sake  of  saving  me,  a  miserable  sinner.  How 
can  I  dare  ask  him  to  do  it?  How  can  he  hear  me  if  I  dol 
And  even  should  I  obey  him  hereafter,  my  life  will  still  be  for- 
feited for  my  pasi  disobedience.  There  is  no  remedy,  no  way 
of  escape.  Hell  must  be  my  portion,  there  is  nothing  before  me 
but  a  fearful  looking  for  of  judgment  aiid  fiery  indignation.  But 
in  the  gospel  of  Christ,  God  does  as  it  were  say  to  such  a  sinner, 
No,  sinner,  thou  needest  not  perish.  Thou  needest  not  go  down 
to  the  pit,  for  I  have  found  a  ransom.  My  Son  has  oHered  up 
himself  a  sacrifice  for  the  sins  of  the  world.  He  has  borne  the 
curse  of  the  law,  and  died,  the  just  for  the  unjust,  to  make 
atonement  for  their  sins.  And  now  if,  with  penitence  and  faith, 
thou  wilt  trust  in  him,  thou  shalt  be  pardoned  and  saved  for  his 
sake.  Surely  this  is  gospel,  this  is  good  news  indeed  for  sinners; 
and  as  such,  every  one  who  has  proper  views  of  God,  of  his 
law,  and  of  his  own  sinfulness,  will  consider  it. 

Finally:  How  precious  should  the  Lord  Jesus  Christ  be,  in 
our  estimation  !  He  is  the  tabernacle  in  which  God  dwells,  the 
only  place  where  we  can  find  him.  He  is  the  Mediator,  through 
whom  alone  we  can  come  to  God;  the  High  Priest,  who  alone 
can  present  our  prayers  and  services  with  acceptance;  the 
atoning  sacrifice,  through  which  alone  our  sins  can  be  forgiven. 
Surely  then,  he  ought  to  be  precious  to  us.  To  those  of  you 
who  believe,  he  is  precious.  In  your  system  of  religion,  in  your 
hopes,  he  is  all  in  all.  But  even  you  do  not  praise  him  by  any 
means  as  you  ought.  Even  you  know  not  the  thousandth  part 
of  his  worth,  his  excellence.  O  seek  and  pray  for  more  know- 
ledge of  him.  Like  Paul,  count  all  things  but  loss  for  the 
excellency  of  the  knowledge  of  Christ  Jesus.  And  while  you 
come  around  this  table,  look  up  and  see  what  a  high  priest, 
what  an  advocate  you  have  to  plead  your  cause  in  heaven.  See 
that  very  Saviour,  the  symbols  of  whose  body  and  blood  you 
are  about  to  receive,  seated  on  the  right  hand  of  the  throne  of 
the  Majesty  on  high,  where  he  ever  liveth  to  make  intercession 
for  his  people.  Is  he  worthy?  then  all  who  trust  in  him  will  be 
so  regarded.  Is  he  accepted?  then  the  persons  and  services  oi 
all  who  believe  in  him  are  accepted.  Will  the  Father  hear  him? 
then  he  will  hear  all  who  pray  in  his  name.    O  then.  Christian, 


Christ's   priestly   office.  91 

bless  God  for  Jesus  Christ,  and  take  courage:  and  since  we  have 
a  great  High  Priest,  Jesus,  the  Son  of  God,  who  is  passed  into 
the  heavens,  let  us  hold  fast  our  profession,  without  wavering, 
and  come  boldly  unto  the  throne  of  grace,  that  we  may  obtain 
mercy,  and  find  grace  to  help  in  time  of  need. 


SERMON  LT. 


CHRIST  A  MAN  OF  SORROWS. 


He  is  despised  and  rejected  of  men;  a  man  of  sorrows, and  acquainted  with 
grief:  and  we  iiid  as  it  were  our  faces  from  him  ;  be  was  despised,  and 
we  esteemed  him  not.  Surely  he  liath  borne  our  griefs,  and  carried  our 
sorrows.  Yet  we  did  esteem  him  su  icken,  smitten  of  God,  and  afflicted 
But  he  was  wounded  for  our  transgressions,  he  was  bruised  for  our  iuii)ui- 
ties ;  the  chastisement  of  our  peace  was  upon  him,  ajid  with  his  stripes 
we  are  healed.  All  we  like  sheep  have  gone  astray;  we  have  turned  every 
oue  to  his  own  way ;  and  the  Lord  hatli  laid  on  him  tJie  iniijuity  of  us  all 
He  was  oppressed,  and  he  was  afflicted,  yet  he  opened  not  liis  mouth ;  he 
is  brouglit  as  a  Lamb  to  Uie  slaughter ;  and  as  a  sheep  before  her  shearers 
is  dumb,  so  he  opened  not  his  mouth.    Isaiah  liii.  3 — 7. 

In  this  chapter,  ray  friends,  we  have  a  prophetic  description 
of  the  character,  Ufe  and  sufferings  of  our  Saviour.  So  full,  so 
particular,  and  so  clear  is  this  description,  so  exactly  does  it 
correspond  with  the  events  which  it  foretells,  that  it  seems  to  be 
a  history  rather  than  a  prophecy;  and  had  we  not  the  most 
satisfactory  evidence  of  its  being  penned  some  hundreds  of  years 
before  the  birth  of  Christ,  we  should  be  tempted  to  suspect  that 
it  was  forged  after  his  death,  and  that  the  writer  only  related 
the  circumstances  which  he  pretended  to  foretell.  In  that  por- 
tion of  this  remarkable  prophecs'  which  has  been  read  as  our 
text,  there  are  several  particulars  deserving  of  attention.  A 
few  remarks  upon  each  of  these  particulars  will  compose  the 
present  discourse. 


CHKIST    A    MAN    OF  SORROWS. 


93 


I.  It  is  here  predicted,  that  Christ  should  be  a  man  of  sorrows 
and  acquainted  with  grief.  That  this  prediction  was  literally 
fulfilled,  no  one,  who  has  ever  read  the  history  of  his  sufferings, 
need  be  told.  It  may.  however,  be  necessary  here  to  correct  a 
mistake,  which  has  deprived  this  man  of  sorrows  of  much  of 
that  sympathy,  which  his  unexampled  sufferings  would  other- 
wise have  excited.  It  has  been  supposed  by  many,  that  his 
sufferings  were  rather  apparent  than  real ;  or  at  least,  that  his 
abundant  consolations,  and  his  knowledge  of  the  happy  conse- 
quences which  would  result  from  his  death,  rendered  his  sorrows 
comparatively  light,  and  almost  converted  them  to  joys.  But 
never  was  supposition  more  erroneous.  Jesus  Christ  was  as 
truly  a  man,  as  either  of  us,  and,  as  man,  he  was  as  really 
susceptible  of  grief,  as  keenly  alive  to  pain  and  reproach,  and 
as  much  averse  from  shame  and  suffering,  as  any  of  the  de- 
scendants of  Adam.  As  to  divine  consolations  and  supports, 
they  were  at  all  times  bestowed  on  him  in  a  very  sparing 
manner,  and  in  the  season  of  his  greatest  extremity  entirely 
withheld;  and  though  a  knowledge  of  the  happy  consequences, 
which  would  result  from  his  sufferings,  rendered  him  willing  to 
endure  them,  it  did  not,  in  the  smallest  degree,  take  off  their  edge, 
or  render  him  insensible  to  pain.  No,  his  sufferings,  instead  of 
being  less,  were  incomparably  greater  than  they  appeared  to  be. 
No  finite  mind  can  conceive  of  iheir  extent;  nor  was  any  of 
the  human  race  ever  so  well  entitled  to  the  appellation  of  the 
Man  of  Sorroics,  as  the  man  Christ  Jesus.  His  sufferings  began 
with  his  birth,  and  ended  but  with  his  life. 

In  the  first  place,  it  must  have  been  exceedingly  painful  to 
such  a  person  as  Christ,  to  live  in  a  world  like  this.  He  was 
perfectly  holy,  harmless,  and  undefiled.  Of  course,  he  could 
not  look  on  sin,  but  with  the  deepest  abhorrence.  It  is  that 
abominable  thing  which  his  soul  hates.  Yet  during  the  whole 
period  of  his  residence  on  earth,  he  was  continually  surrounded 
by  it,  and  his  feelings  were  every  moment  tortured  with  the 
hateful  sight  of  human  depravity.  How  much  sorrow  the  sight 
occasioned  him,  we  may  in  some  measure  learn  from  the  bitter 
complaints  which  similar  causes  extorted  from  David,  Jeremiah, 
and  other  ancient  saints.  They  describe,  in  the  most  striking 
and  pathetic  language,  the  sufierings  which  they  experienced 
from  the  prevalency  of  wickedness  around  them,  and  often 


94 


CHRIST    A    MAN    OF  SORROWS. 


wished  for  death  to  reUeve  them  from  their  sufferings.  But  the 
sufferings  of  Christ  from  this  cause  were  incomparably  greater 
than  theirs.  He  was  far  more  holy  than  they,  his  hatred  of  sin 
incomparably  more  intense,  and  the  sight  of  it  proportionably 
more  painful.  In  consequence  of  his  power  of  searching  the 
heart,  he  saw  unspeakably  more  sin  in  the  world,  than  any 
mere  man  could  discover.  We  can  discover  sin  only  when  it 
displays  itself  in  words  and  actions.  But  he  saw  all  the  hidden 
wickedness  of  the  heart,  the  depths  of  that  fountain  of  iniquity, 
from  which  all  the  bitter  streams  of  vice  and  misery  flow. 
Every  man  that  approached  him  was  transparent  to  his  eye. 
In  his  best  friends  he  saw  more  sin  than  we  can  discover  in  the 
most  abandoned  reprobates.  He  saw  also,  in  a  far  clearer  light 
than  we  can  do,  the  dreadful  consequences  of  sin,  the  intermi- 
nable miseries  to  which  it  is  conducting  the  sinner ;  and  his 
feelings  of  compassion  were  not  blunted  by  that  selfish  insensi- 
bility which  enables  us  to  bear  with  composure  the  sight  of 
human  distress.  On  the  contrary,  he  was  ail  sympathy,  com- 
passion, and  love.  He  loved  others  as  himself,  and  therefore 
felt  for  the  sufferings  of  others  as  for  his  own.  If  Paul  could 
say,  who  is  weak,  and  I  am  not  weak  ?  who  is  offended,  and  I 
burn  not?  much  more  might  Christ.  In  this,  as  Well  as  in  a 
still  more  important  sense,  he  took  upon  himself  our  griefs,  and 
bore  our  sorrows.  As  he  died  for  all,  so  he  felt  and  wept  for 
the  sufferings  of  all.  The  temporal  and  eternal  calamities  of 
the  whole  human  race,  and  of  every  individual  among  them, 
all  seemed  to  be  collected  and  laid  upon  him.  He  saw  at  one 
view  the  whole  mighty  aggregate  of  human  guilt  and  human 
wretchedness  ;  and  his  boundless  benevolence  and  compassion 
made  it  by  sympathy  all  his  own.  It  has  been  said  by  philoso- 
phers, that  if  any  man  could  see  all  the  misery  v/hich  is  daily 
felt  in  the  world,  he  would  never  smile  again.  We  need  not 
wonder  then  that  Christ,  who  saw  and  felt  it  all,  never  smiled, 
though  he  often  wept.  We  may  add,  that  the  perfect  contrast 
between  the  heavens  which  he  had  left,  and  the  world  into 
which  he  came,  rendered  a  residence  in  the  latter  peculiarly 
painful  to  his  feelings.  In  heaven  he  had  seen  nothing  but 
holiness  and  happiness  and  love.  In  this  world,  on  the  contrary, 
he  saw  little  but  wickedness  and  hatred  and  misery,  in  ten 
thousand  forms.    In  heaven  he  was  crowned  with  glory  and 


CHRIST    A    MAN    OF  SORROW 


95 


honor  and  majesty,  and  surrounded  by  throngs  of  admiring, 
adoring  angels.  On  earth,  he  found  himself  pkmged  in  poverty, 
wretchedness  and  contempt,  and  surrounded  by  mahgnant, 
implacable  enemies.  My  friends,  think  of  a  prince,  educated 
with  care  and  tenderness  in  his  father's  court,  where  he  heard 
nothing  but  soimds  of  pleasure  and  praise,  and  saw  nothing  but 
scenes  of  honor  and  magnificence,  sent  unattended  to  labor  as 
a  slave  in  a  rebellious  province,  where  himself  and  his  father 
were  hated  and  despised ;  think  of  a  person  of  the  most  delicate^ 
and  refined  taste,  going  from  the  bosom  of  his  family  and  the 
magnificent  abodes  of  a  polished  city,  to  spend  his  life  in  the 
filthy  huts  of  the  most  degraded  and  barbarous  savages,  and 
compelled  daily  to  witness  the  disgusting  scenes  of  cruelty  and 
brutality  which  are  there  exhibited;  think  of  a  man  endowed 
with  the  tenderest  sensibility,  compelled  to  live  on  a  field  of 
battle,  among  the  corpses  of  the  dead  and  the  groans  of  the 
dying,  or  shut  up  for  years  in  a  madhouse  with  wretched 
maniacs,  where  nothing  was  to  be  heard  but  the  burst  of  infu- 
riated passions,  the  wild  laugh  of  madness,  and  the  shrieks  and 
ravings  of  despair.  Think  of  these  instances,  and  you  will 
have  some  conception,  though  but  a  faint  one,  of  the  scenes 
which  this  Avorld  presented  to  our  Saviour,  of  the  contrast 
between  it  and  the  heaven  he  left,  of  the  sorrows  which  imbit- 
tered  every  moment  of  his  earthly  existence,  and  of  the  love 
which  induced  him  voluntarily  to  submit  to  such  sorrows. 

Another  circumstance  which  contributed  to  render  our  Saviour 
a  man  of  sorrows,  and  his  life  a  life  of  grief,  was  the  reception 
he  met  with  from  those  whom  he  came  to  save.  Had  they 
received  him  with  that  gratitude  and  respect  which  he  deserved, 
and  permitted  him  to  rescue  them  from  their  miseries,  it  would 
have  been  some  alleviation  of  his  sorrows.  But  even  this  alle- 
viation was  in  a  great  measure  denied  him.  Some  few,  indeed, 
received  him  with  affection  and  respect,  though  even  they  often 
grieved  him  by  their  unkindness  and  unbelief;  but  by  far  the 
greater  part  of  his  countrymen  he  was  treated  with  the  utmost 
cruelty  and  contempt.  Many  of  them  would  not  allow  him 
even  to  remove  their  bodily  diseases,  and  still  greater  numbers 
were  unwilhng  that  he  should  save  them  from  their  sins.  Now 
to  a  noble,  ingenuous  mind,  nothing  is  so  cutting,  so  torturing  as 
such  conduct.    To  see  himself  despised,  slandered  and  perse- 


96 


CHRIST    A    MAN    OF  SORROWS. 


cuted  with  implacable  malice,  by  the  very  beings  whom  he  was 
laboring  to  save;  lo  see  all  his  endeavors  to  save  them,  frustra- 
ted by  their  own  incorrigible  folly  and  wickedness;  to  see  them 
by  rejecting  him  filling  up  to  the  brim  their  cup  of  criminality 
and  wrath,  and  sinking  into  eternal  perdition  within  reach  of 
his  vainly-offered  hand,  —  to  see  this,  must  liave  been  distressing 
indeed.  Yet  this  Christ  saw.  Thus  he  endured  the  contradic- 
tion of  sinners  against  himself;  and  how  deeply  it  affected  him, 
we  may  infer  from  the  fact,  that  though  his  own  sufferings  never 
wrung  from  him  a  tear,  he  once  and  again  wept  in  the  bitterness 
of  his  soul  over  rebellious  Jerusalem,  exclaiming,  O  that  thou 
hadst  known,  even  thou  at  least  in  this  thy  day,  the  things  that 
belong  lo  thy  peace;  but  now  they  are  hid  from  thine  eyes ! 

Another  circumstance  that  threw  a  shade  of  gloom  and  melan- 
choly over  our  Saviour's  life,  was  his  clear  view,  and  constant 
anticipation  of  the  dreadful  agonies  in  which  it  was  to  terminate. 
He  was  not  ignorant,  as  we  happily  are,  of  the  miseries  which 
were  before  him.  He  could  not  hope,  as  we  do,  when  wretched 
to  day,  to  be  happier  to-morrow.  Every  night,  when  he  lay 
down  to  rest,  the  scourge,  the  crown  of  thorns,  and  the  cross, 
were  present  to  his  mind;  and  on  these  dreadful  objects  he  every 
morning  opened  his  eyes,  and  every  morning  saw  them  nearer 
than  before.  Every  day  was  to  him  like  the  day  of  his  death, 
of  such  a  death  too,  as  no  one  ever  suffered  before  or  since. 
How  deeply  the  prospect  affected  him,  is  evident  from  his  own 
language:  I  have  a  baptism  to  be  baptized  with,  and  how  am  I 
straitened  till  it  be  accomplished ! 

Such,  my  friends,  are  the  circumstances  which  prove  that  our 
Saviour  was,  during  life,  a  man  of  sorrows.  Of  the  sorrows  of 
his  death  we  shall  say  nothing.  The  bitter  agonies  of  that 
never-to-be-forgotten  hour,  the  torturing  scourge,  the  lacerating 
nails,  and  the  racking  cross  we  shall  pass  in  silence.  Nor  shall 
we  now  bring  into  view  the  tenfold  horrors  which  overwhelmed 
his  soul,  rendering  it  exceedingly  sorrowful,  even  unto  death. 
These  we  have  often  attempted  to  describe  to  you,  though  here 
description  must  always  fail.  Enough  has  been  said  to  show 
the  justice  of  that  exclamation  which  the  prophet  utters  in  the 
person  of  Christ:  Behold  and  see,  all  ye  that  pass  by,  if  there 
be  any  sorrow  like  my  sorrow.  Reproach  hath  broken  my  heart, 
and  I  am  full  of  heaviness.  I  looked  for  some  to  pity,  but  there 
was  none;  for  comforters,  but  I  found  none. 


CHRIST    A    MAN    OF  SORROWS. 


97 


2.  We  have  in  this  prophetic  passage  an  account  of  our 
Saviour's  conduct  under  the  pressure  of  these  sorrows.  He  was 
oppressed  and  afflicted,  yet  he  opened  not  his  mouth.  He  was 
brought  as  a  lamb  to  the  slaughter,  and  as  a  sheep  before  her 
shearers  is  dumb,  so  he  opened  not  his  mouth.  Never  was 
language  more  descriptive  of  the  most  perfect  meekness  and 
patience ;  never  was  prediction  more  fully  justified  by  the  event 
than  in  the  case  before  us.  Christ  was  indeed  led  as  a  Iamb  to 
the  slaughter.  Silent,  meek  and  unrepining,  he  stood  before  his 
butchers,  at  once  innocent  and  patient  as  a  lamb.  No  murmurs, 
no  complaints,  no  angry  recriminations  escaped  from  his  lips. 
If  they  were  opened,  it  was  but  to  express  the  most  perfect 
submission  to  his  Father's  will,  and  to  breathe  out  prayers  for 
liis  murderers.  Yes,  even  at  that  dreadful  moment,  when  they 
were  nailing  him  to  the  cross,  when  nature,  whose  voice  will  at 
such  a  time  be  heard,  was  shuddering  and  convulsed  in  the 
prospect  of  a  speedy  and  violent  death  ;  when  his  soul  was 
tortured  by  the  assaults  of  malignant  fiends,  and  his  Father's 
face  hidden  from  his  view;  even  then  he  possessed  his  soul  iu 
patience  to  such  a  degree,  as  to  be  able  to  pray  for  his  murder- 
ers. My  friends,  we  must  attempt  to  bring  the  scene  more  fully 
to  your  view.  Come  with  us,  a  moment,  to  calvary.  See  the 
meek  sufferer,  standing  with  hands  fast  bound  in  the  midst  of 
his  enemies ;  sinking  under  the  weight  of  his  cross,  and  lacerated 
m  every  part  by  the  thorny  rods  with  which  he  had  been 
scourged.  See  the  savage,  ferocious  soldiers  seizing  with  rude 
violence,  his  sacred  body,  forcing  it  down  upon  the  cross,  wrest- 
ing and  extending  his  limbs,  and  with  remorseless  cruelty  forcing 
through  his  hands  and  feet  the  ragged  spikes  which  were  to  fasten 
him  on  it.  See  the  Jewish  priests  and  rulers  watching  with 
looks  of  malicious  pleasure  the  horrid  scene,  and  attempting  to 
increase  his  sufferings  by  scoffs  and  blasphemies.  Now  con- 
template attentively  the  countenance  of  the  wonderful  sufferer, 
which  seems  like  heaven  opening  in  the  midst  of  hell,  and  tell 
me  what  it  expressed.  You  see  it  indeed  full  of  anguish,  but 
it  expresses  nothing  like  impatience,  resentment  or  revenge.  On 
the  contrary,  it  beams  with  pity,  benevolence  and  forgiveness. 
It  perfectly  corresponds  with  the  prayer,  which,  raising  his 
mild,  imploring  eye  to  heaven,  he  pours  forth  to  God:  Father, 
forgive  them,  for  they  know  not  what  they  do!    Christian,  look 

VOL.  ni.  13 


98 


CHRIST    A    MAN    OF  SORKOWS. 


at  your  Master,  and  learn  how  to  suffer.  Sinner,  look  at  yoiu 
Saviour,  and  learn  to  admire,  to  imitate,  and  to  forgive.  But 
why,  it  may  be  naturally  asked,  why  is  this  patient  innocent 
sufferer  thus  afflicted?  Why,  in  his  life,  in  his  death,  is  he  thus 
emphatically  a  man  of  sorrows?  To  this  question  our  text 
returns  an  answer,  and  an  answer  which  ought  to  sink  deep 
into  our  hearts ;  for  in  it  we  are  all  most  deeply  interested : 
He  was  wounded  for  our  transgressions,  he  was  bruised  for  our 
iniquities;  the  chastisement  of  our  peace  was  upon  him;  by  his 
stripes  we  are  healed.  We  all  like  sheep  have  gone  astray;  we 
have  turned  every  one  to  his  own  way  and  the  Lord  hath  laid 
on  him  the  iniquity  of  us  all.  Here,  my  friends,  we  see  the 
true  cause  of  our  Saviour's  unparalleled  sufferings.  He  was 
cut  off,  says  the  prophet,  but  not  for  himself  He  knew  no  sin, 
but  he  was  made  sin,  made  a  curse  for  us.  We  have  all  strayed 
from  the  path  of  duty.  Yes,  you  and  I,  and  all  our  race,  have 
forsaken  the  God  that  made  us,  and  chosen  the  path  that  leads 
to  hell.  God's  violated  law  condemned  us  to  die.  Justice 
demanded  the  execution  of  the  sentence.  There  was  apparently 
no  remedy.  It  is  true  that  God,  as  our  Creator  and  Father, 
was  sufficiently  inclined  to  spare  us;  but  truth  and  justice  for- 
bade him  to  do  it,  unless  a  suitable  atonement  could  be  found. 
There  was  but  one  individual  in  the  universe  who  could  make 
such  an  atonement,  and  that  being,  prompted  by  infinite 
compassion,  offeied  himself  for  this  purpose.  The  Father,  with 
equal  love,  accepted  the  offer.  To  carry  it  into  effect,  the  Son 
assumed  our  nature,  and  appeared  on  earth;  and  the  bitter  cup, 
which  the  divine  law  condemned  us  to  drink,  was  put  into  his 
hand,  and  he  drank  it  to  the  last  drop.  We  were  condemned 
to  live  a  life  of  sorrow  and  pain,  and  therefore  he  lived  such  a 
life.  We  were  condemned  to  shame  and  everlasting  contempt; 
and  therefore  he  hid  not  his  face  from  shame  and  spitting.  We 
were  condenmed  to  die  under  the  curse ;  and  therefore  he  died 
the  accursed  death  of  the  cross:  We  were  condemned  to  lose 
the  favor  and  endure  the  wrath  of  God ;  and  therefore  Christ 
was  forsaken  by  his  Father  in  the  agonies  of  death.  We  were 
condemned  to  perish  without  mercy ;  and  therefore  Christ  had 
no  mercy,  no  pity  shown  him  in  his  last  moments.  We  were 
condemned  to  remain  under  the  power  of  death,  till  by  satisfy- 
ing divine  justice  we  could  restore  ourselves  to  life;  and 


CHRIST    A    MAN    OF  SORROWS. 


99 


therefore  Christ  remained  in  the  grave  till  he  had  made  full 
satisfaction,  and  then  resumed  the  life  he  had  laid  down.  Thus 
he  bore  our  sins,  or.  what  is  the  same,  the  punishment  of  our 
sins  in  his  own  body  on  the  tree,  that  we  being  dead  unto  sin, 
might  live  unto  God. 

Lastly,  our  text  describes  the  manner  in  which  Christ  was 
treated,  when  he  thus  came  as  a  man  of  sorrows  to  atone  for  our 
sins.  He  is  despised  and  rejected  of  men.  We  hid  as  it  wore 
our  faces  from  him;  he  was  despised,  and  we  esteemed  him  not. 
How  literally  this  prediction  was  fulfilled,  we  have  already 
seen.  Yet  who  but  an  inspired  prophet  would  have  predicted 
that  such  would  be  the  reception  of  such  a  person,  coming  from 
heaven  on  such  a  design?  We  should  naturally  expect  that  he 
would  be  received  with  the  most  lively  emotions  and  demon- 
strations of  grateful  joy,  by  the  beings  whom  he  came  to  save. 
Even  after  we  were  told  that,  instead  of  thus  receiving,  they 
rejected  and  condemned  him,  we  should  have  expected  that 
when  they  saw  his  lamb-like  patience  and  meekness,  and  heard 
him  praying  for  his  murderers,  they  would  have  relented  and 
.spared  him.  And  when  this  could  not  prevail,  we  should  have 
hoped  that  the  miracles  which  attended  his  crucifixion,-  and 
especially  his  resurrection  from  the  dead,  would  convince  them 
of  their  error,  and  cause  them  to  relent.  But  none  of  these 
things,  nor  all  of  them  united,  could  conquer  the  inveterate 
malice  of  his  enemies.  Living  and  dying,  rising  and  reigning, 
he  was  still  despised  and  rejected  of  men.  Neither  his  miracles, 
nor  his  sorrows,  nor  his  meekness,  nor  his  patience,  could  shield 
him  from  hatred  and  contempt.  But  what  was  his  crime? 
What  had  he  done?  I  answer,  he  was  good;  he  dared  to  speak 
the  truth;  he  reproved  men  for  their  sins,  he  testified  to  the 
world  that  its  deeds  were  evil;  above  all,  he  bore  the  image  of 
God,  of  that  God  whom  sinners  hate.  These  were  crimes  never 
to  be  forgiven ;  crimes,  for  which  nothing  but  his  blood  could 
atone;  crimes,  which  in  their  view  rendered  him  unworthy  of 
that  commiseration  which  men  usually  feel  for  the  vilest  mal- 
efactors when  in  the  agonies  of  death.  Nor  were  those  who 
treated  him  in  this  manner,  worse  than  the  rest  of  mankind. 
As  in  water,  face  answereth  to  face,  so  the  heart  of  man  to  man. 
The  truth  of  this  assertion  is  abundantly  proved  by  the  manner 
in  which  all  succeeding  generations  have  treated  Christ.  He 


100 


CHEIST    A    MAN    OF  SORROWS. 


has  always  been  despised  and  rejected  of  men ;  and  he  is  so 
still.  It  is  true,  he  has  long  since  ascended  to  heaven,  and 
therefore  cannot  be  the  immediate  object  of  their  attacks.  But 
his  gospel  and  his  servants  are  still  in  the  world  ;  and  the  man- 
ner in  which  they  are  treated,  is  sufficient  evidence,  that  the 
feelings  of  the  natural  heart  toward  Christ  are  not  materially 
different  from  those  of  the  Jews.  His  servants  are  hated,  ridi- 
culed and  despised,  and  his  gospel  is  rejected,  and  his  institutions 
shghted.  Wait  but  a  few  moments,  my  friends,  and  you  will 
see  many  of  this  assembly  treating  him  in  this  manner.  You 
will  see  the  passages  leading  from  this  house  thronged,  like  the 
broad  road,  with  persons  who  are  crowding  away  from  Christ, 
disobeying  his  dying  command,  refusing  to  commemorate  his 
death;  and  thus  proving  that  the  Saviour  is  still,  as  formerly, 
despised  and  rejected  of  men,  that  the  language  of  their  hearts 
still  is,  we  will  not  have  this  man  to  reign  over  us.  I  am  aware 
that  many  will  be  displeased  with  this  interpretation  of  their 
conduct ;  but,  my  friends,  it  is  impossible  to  interpret  it  in  any 
other  way.  Every  man,  who  voluntarily  neglects  to  confess 
Christ  before  men,  and  to  commemorate  his  dying  love,  must 
say,  either  that  he  does  not  choose  to  do  it,  or  that  he  is  not  pre- 
pared to  do  it.  Now  if  a  man  says,  I  do  not  choose  to  confess 
Christ,  he  certainly  rejects  him.  If  he  does  not  choose  to 
remember  Christ,  he  certainly  chooses  to  forget  him.  If  he  is 
unwilling  to  bind  himself  to  live  such  a  life,  as  a  profession  of 
religion  requires,  he  certainly  loves  sin  better  than  he  does  his 
Saviour.  On  the  other  hand,  if  any  one  shall  say,  I  wish  to 
come  to  the  table  of  Christ,  but  am  not  prepared,  he  expressly 
avows  himself  an  enemy  of  Christ,  for  all  his  friends  are  fully 
prepared  to  approach  his  table ;  and  those  who  are  not  his 
friends  are  his  enemies ;  for  Christ  has  said.  He  that  is  not  with 
me  is  against  me.  For  a  man  to  say,  I  am  not  prepared  to 
come  to  Christ's  table,  is  the  same  as  to  say,  I  do  not  repent  of 
sin,  I  do  not  believe  in  or  love  Christ;  I  am  not  willing  to  live 
a  prayerful,  watchful,  religious  life.  Nor  are  those  Avho  come 
to  Christ's  table  without  obeying  his  commands,  less  guilty  of 
rejecting  Christ.  We  find  in  the  parable  of  the  marriage,  that 
he  who  came  in  without  a  wedding  garment  was  excluded,  as 
well  as  those  who  refused  to  come.  To  sum  up  all  in  a  word, 
it  is  certain  that  all  who  do  not  receive  the  instructions  of 


CHRIST    A    MAN    OF  SORROWS. 


101 


Christ  with  the  temper  of  a  little  child,  reject  him,  as  a  prophet. 
All  who  do  not  trust  in  his  merits  alone  for  salvation  reject  him 
as  a  Saviour;  and  all  who  do  not  habitually  and  sincerely  obey 
his  commands,  reject  him  as  a  kmg.  This  being  the  case,  the 
conduct  of  multitudes  among  us  luUy  justifies  us  in  asserting, 
that  Christ  is  still  despised  and  rejected  of  men. 

Application  1.  Was  Christ  a  man  of  sorrows  and  acquainted 
with  grief  ?  Then,  my  Christian  friends,  we  need  not  be  surprised 
or  oflended,  if  we  are  often  called  to  drink  of  the  cup  of  sorrows ; 
if  we  find  the  world  a  vale  of  tears.  This  is  one  of  the  ways 
in  which  we  must  be  conformed  to  our  glorious  Head.  Indeed, 
his  example  has  sanctified  grief,  and  almost  made  it  pleasant  to 
mourn.  One  would  thinic,  that  Christians  could  scarcely  wish 
to  go  rejoicing  through  a  world  which  their  Master  passed  through 
mourning.  The  path  in  Avhich  we  follow  him  is  bedewed  with 
his  tears  and  stained  with  his  blood.  It  is  true,  that  from  the 
ground  thus  watered  and  fertilized  many  rich  flowers  and  fruits 
of  paradise  spring  up  to  refresh  us,  in  which  we  may  and  ought 
to  rejoice.  But  still  our  joy  should  be  softened  and  sanctified 
by  godly  sorrow.  When  we  are  partaking  of  the  banquet  which 
his  love  has  spread  for  us,  we  should  never  forget  how  dearly  it 
was  purchased. 

"  There's  not  a  gift  his  hand  bestows, 
But  cost  his  heart  a  groau." 

The  joy,  the  honor,  the  glory  through  eternity  shall  be  ours;  but 
the  sorrows,  the  sufferings,  the  agonies  which  purchased  them 
were  all  his  own. 

2.  Was  Christ  wounded  for  our  transgressions;  were  the 
iniquities  of  all  his  people  laid  upon  him;  then  surely,  my 
Christian  friends,  our  iniquities  shall  never  be  laid  upon  us. 
He  has  borne  and  carried  them  away.  He  was  made  sin  for 
us,  that  we  might  be  made  the  righteousness  of  God  in  him. 
Away  then  with  all  guilty  unbelieving  fears;  and  come,  washed 
in  the  blood  and  clothed  with  the  righteousness  of  Christ,  and 
feast  with  him  at  his  table.  Come  and  see  how  your  salvation 
was  eft'ectedt;  come  and  look  at  the  fountain  whence  your  pres- 
ent, your  eternal  happiness  flows.  In  this  ordinance  you  see 
Christ  wounded,  bruised,  and  put  to  grief  for  your  sins.  You 
see  him  groaning,  sinking,  dying  under  your  guilt,  under  that 


102 


CHRIST    A    MAN    OF  SORKOWS. 


curse  which  you  deserved  to  have  borne.  Come  then,  sympa- 
thise with  your  sorrowing  Master  in  his  sufferings.  Come  and 
look  at  this  great  sight,  till  sin  appears  above  all  things  hateful, 
till  Christ  appears  most  precious  and  lovely,  till  your  hearts  are 
broken  with  sorrow  for  sin,  and  the  love  of  Christ  constrains  you 
to  feel  and  live  to  him  who  died  for  you.  And  while  you  look,  lest 
you  should  be  swallowed  up  with  overmuch  sorrow,  remember 
that  he  who  is  here  set  before  you  crucified  as  the  Lamb  of  God, 
is  now  at  the  right  hand  of  the  throne  of  the  Majesty  on  high; 
and  hear  him  saying.  Fear  not.    I  am  the  first  and  the  last. 

A  word  to  those  who  are  now  about  to  depart,  or  as  the  prophet 
expresses  it  in  our  text,  to  hide  their  faces  from  Christ.  You 
have  heard,  my  friends,  of  the  sufierings  of  Christ.  You 
now  see  him  set  forth  crucified  before  you  in  the  symbols  of  his 
body  and  blood.  And  have  you  no  concern  in  these  sufferings'? 
Is  it  nothing  to  you,  all  ye  that  pass  by?  Nothing  to  you,  that 
the  Son  of  God  has  appeared  on  earth  as  a  man  of  sorrows,  and 
suffered  and  died  for  the  sins  of  the  world?  Yes,  my  friends, 
it  is  something,  it  is  much  to  you.  Whether  you  are  interested 
in  the  benefits  of  his  death  or  not,  you  are  in  some  measure  the 
occasion  of  it.  He  was  wounded  for  your  transgressions,  he 
was  bruised  for  your  iniquities;  and  if  you  will  now  come  and 
believe  in  him,  you  shall  all  by  his  stripes  be  healed.  Will  you 
view  his  sufferings  unmoved?  Will  you  persist  in  despising 
and  rejecting  him,  and  render  his  sufferings  for  you  of  no  avail? 
Will  you  become  accomplices  with  the  betrayers  and  murderers 
of  Christ,  and  by  continuing  to  reject  him,  crucify  to  yourselves 
the  Son  of  God  afresh,  and  put  him  to  open  shame?  O  be  not 
so  cruel  to  Christ,  so  cruel  to  yourselves.  Listen  to  us,  while  in 
the  name  and  as  the  messenger  of  this  man  of  sorrows,  we 
attempt  to  plead  his  cause,  and  persuade  you  to  receive  him. 
See  him  for  your  sakes  dragged  as  a  lamb  to  the  slaughter. 
Hear  him  praying  for  his  murderers,  and  for  you  who  neglect 
him,  Father,  forgive  them.  Hear  him  saying,  O  sinner,  did  I 
suffer  all  this  for  thee,  and  is  this  the  return  you  make?  Do  ye 
thus  requite  your  Lord,  your  Saviour,  O  foolish  people  and  un- 
wise? O  for  your  own  sakes,  for  my  sake,  for  the  sake  of  all 
my  sorrows  and  agonies,  I  beseech  you  not  to  destroy  yourselves. 
My  friends,  do  not  your  hearts  begin  to  relent?  Can  you 
resist  the  pleadings  of  this  man  of  sorrows  ?    Do  not  your 


CHRIST    A    MAV    OF  SORROWS 


103 


sins  begin  to  appear  hateful?  Do  you  not  wish  that  you  had 
confessed  him  ere  this,  and  that  you  could  now  come  and  weep 
before  him  at  his  table  ?  Do  not  your  hearts  begin  to  say,  Lord 
it  is  enough.  I  will  reject  thee  no  longer.  My  hard  heart  has 
stood  out  against  thine  anger,  but  it  cannot  resist  thy  sorrows 
and  thy  love.  If  it  is  not  too  late,  if  thou  canst  receive  such 
an  ungrateful  wretch,  take  me;  for  from  henceforth  I  am  wholly 
thine. 


SERMON  LYI. 


CHRIST  A  KING. 


Then  cometh  the  end,  when  he  shall  have  delivered  up  the  kingdom  to  God, 
even  the  Father ;  when  he  sliall  have  put  down  all  rule  and  ail  autiiority 
and  power;  for  he  must  reign  till  he  hath  put  all  enemies  under  his 
feet. — 1  CoRi.NTHiANS  XV.  24,  25. 

Nothing  can  more  powerfully  tend  to  give  us  just  and  exalted 
conceptions  of  Christ,  than  a  due  consideration  of  the  various 
names,  titles  and  characters  by  which  he  is  described  in  the 
■word  of  God.  These  names  and  titles,  which  are  more  than 
two  hundred  in  number,  include  every  thing  which  is  great  or 
glorious,  amiable  or  excellent  in  the  estimation  of  mankind.  It 
would  not  be  easy,  neither  is  it  necessary  on  the  present  occa- 
sion, to  enumerate  them  all,  but  we  wish  to  direct  your  atten- 
tion particularly  to  one  of  them,  viz.,  that  of  Ruler  or  King. 

By  this  title  he  is  very  frequently  described  in  both  the  Old 
and  New  Testament  ?  Under  this  character  it  was  predicted 
that  he  would  make  his  appearance  in  the  world,  many  years 
, before  his  incarnation.  Unto  us,  says  the  prophet,  a  child  is 
born,  imto  us  a  son  is  given  ;  and  the  government  shall  be  upon 
his  shoulder ;  and  his  name  shall  be  called  the  Prince  or  King 
of  Peace.  A  similar  prediction  was  uttered  by  Gabriel,  to  the 
virgin  Mary,  respecting  him,  previous  to  his  birth.  The  Lord 
God,  says  he,  shall  give  unto  him  the  throne  of  his  Father 
David ;  and  he  shall  reign  over  the  house  of  Jacob  forever ;  and 


CHRIST    A  KING. 


105 


of  his  kingdom  there  shall  be  no  end.  Numerous  predictions 
to  the  same  purpose  may  be  found  scattered  thoughout  the  Old 
Testament,  especially  in  the  Psalms  of  David,  and  the  prophe- 
cies of  Isaiah  and  Daniel.  In  perfect  conformity  with  these 
predictions,  we  find  our  Saviour,  while  on  earth,  using  the  lan- 
guage and  exercising  the  authority  of  a  king.  I  appoint  unto 
you  a  kingdom,  says  he  to  his  twelve  disciples,  even  as  my 
Father  has  appointed  a  kingdom  unto  me.  Similar  language 
he  used  when  arraigned  at  the  tribunal  of  Pilate,  though  he 
knew  that  death  would  be  the  consequence.  My  kingdom,  says 
he,  is  not  of  this  world.  Then  said  Pilate,  Art  thou  a  king 
then?  Jesus  answered.  Thou  sayest  I  am  a  king;  to  this  end 
was  I  born,  and  for  this  cause  came  I  into  the  world.  The 
same  truth  was  taught  by  the  apostles  after  his  resurrection  and 
ascension  to  heaven.  They  represent  him  as  being  seated  on 
the  right  hand  of  the  throne  of  God,  upholding  ail  thmgs  by  the 
word  of  his  power  ;  acting  as  head  over  all  things  to  his 
church.  To  the  same  purpose  are  the  words  of  our  text :  He 
must  reign,  till  all  enemies  are  put  under  his  feet :  and  then 
Cometh  the  end,  when  he  shall  have  delivered  \ip  the  kingdom 
to  God,  even  the  Father,  after  he  shall  have  put  down  all  other 
rule,  authority  and  power.  This  is  confessedly  an  important 
and  instructive,  but  at  the  same  time  a  very  difficult  passage. 
In  attempting  to  explain  it,  we  shall  aim  to  avoid  being  wise 
above  what  is  written.  Our  design  is,  to  describe,  so  far  as  the 
Scriptures  enable  us,  the  nature,  origin,  progress,  and  termina- 
tion of  thai  kingdom,  which  Christ  is  here  represented  as  deliv- 
ering up  to  the  Father. 

I.  With  respect  to  the  nature  of  this  kingdom,  we  may  ob- 
serve, that  it  is  not  a  temporal  or  earthly  kingdom  !  Here  lay 
the  grand  mistake  of  the  Jews.  The  prophecies  of  the  Old 
Testament  had  taught  them,  that  the  promised  Messiah  was  to 
be  a  king ;  and  as  they  could  form  no  conception  of  a  spiritual 
kingdom,  they  fondly  imagined  that  he  would  make  his  appear- 
ance on  earth  as  an  earthly  monarch,  and  not  only  deliver  them 
from  the  Roman  yoke,  but  reduce  the  whole  world  under  their 
authority.  Even  his  own  disciples  fell  into  the  mistake,  and 
continued  in  it  till  after  his  resurrection  ;  for  at  that  period  we 
find  them  saying.  Lord,  wilt  thou  at  this  time  restore  the  king- 
dom to  Israel?    It  was  not  till  the  Holy  Spirit,  who  was  to 

VOL.  III.  14 


106 


CHRIST    A  KING. 


guide  them  into  all  truth,  had  been  poured  out  upon  them  on 
the  day  of  Pentecost,  that  they  began  to  form  more  correct  opin- 
ions respecting  the  kingdom,  which  their  Master  came  to  estab- 
lish. They  then  learned  that  his  kingdom  was  to  be  erected  in 
the  hearts  of  men  ;  that  it  consisted  in  righteousness,  peace,  and 
joy  in  the  Holy  Ghost,  and  that  he  was  enabled  to  be  a  king 
and  a  Saviour,  that  he  might  give  repentance  and  remission 
of  sins  to  his  people,  and  deliver  them,  not  from  temporal,  but 
spiritual  bondage. 

The  kingdom  which  Christ  is  here  represented  as  delivering 
up  to  his  Father,  is  not  that  which  he  originally  possessed  as 
God.  You  need  not  be  told,  that  he  is  God  and  man  in  one 
person,  and  that  as  God  he  is  equal  with  the  Father,  and  shares 
in  that  eternal,  underived  and  uncontrollable  authority,  which 
he  exercises  over  all  the  works  of  his  hands.  In  this  respect, 
he  and  his  Father  are  one,  and  possess  the  same  kingdom;  and 
this  kingdom  he  neither  will  nor  can  resign,  though  he  may  for 
a  time  suspend  the  exercise  of  his  divine  authority. 

What  then  is  the  kingdom,  which  Cnrist  is  here  said  to  deliv- 
er up  to  his  Father. 

I  answer,  it  is  the  Mediatorial  kingdom,  or  kingdom  of  grace, 
that  kingdom  which,  he  holds  as  God  and  man  united,  and 
which  he  received  from  his  Father  in  consequence  of  his  under- 
taking the  office  of  Mediator.  That  we  may  form  clearer  ideas 
of  the  nature  of  this  kingdom,  we  must  consider,  as  was  pro- 
posed, 

2.  Its  origin  and  design. 

We  are  told  by  the  apostle  that  in  the  beginning,  that  is, 
before  the  world  was  formed,  or  the  plan  of  redemption  laid, 
the  Word  was  with  God,  and  that  the  Word  was  God.  The 
Word  then  dwelt  in  the  bosom  of  the  Father,  and  shared  with 
him  the  throne  of  the  universe.  As  the  apostle  expresses  it,  he 
was  in  the  form  of  God,  and  thought  it  no  robbery  to  be  equal 
with  God.  God  was  then  all  in  all.  The  names  of  Father,  Son. 
and  Spirit  were  unknown,  though  that  mysterious  distinction, 
on  which  these  names  are  founded,  then  existed  in  the  divine 
nature.  There  was  no  Mediator  between  God  and  his  crea- 
tures ;  for  all  creatures  were  then  holy,  and  consequently  needed 
no  mediator  to  interpose  between  them  and  God.  Sinners  only 
need  a  mediator.    Holy  beings  may  approach  God  in  their  own 


CHRIST    A  KING.* 


107 


names  and  plead  for  themselves.  But  when  man  sinned,  and 
the  plan  of  reden:ption  was  formed,  a  mediator  became  necessa- 
ry. This  office  tlie  Word  took  upon  himself,  and  was  in  conse- 
quence made  flesii.  The  Father  created  a  human  soul,  which 
the  Word  took  into  union  with  himself,  and  thus  became  the  Son 
of  God.  In  union  with  this  soul,  he  entered  into  a  human  body, 
and  thus  became  the  Son  of  man.  Thus,  though  he  was  orig- 
inally equal  with  God,  and  was  God,  yet  he  humbled  himself 
and  became  of  no  reputation,  took  upon  him  the  form  of  a  ser- 
vant, and  was  found  in  the  likeness- of  sinful  flesh.  These  and 
other  similar  expressions  seem  to  imply  that,  when  the  Word 
undertook  the  office  ol  Mediator,  he  suspended  for  a  time  the 
exercise  of  his  divine  perfections,  laid  aside  his  equality  with 
the  Father,  and  emptied  himself  of  all  that  infinite  fulness 
which  he  originally  possessed,  and  engaged  to  act  as  the  Fa- 
ther's servant,  and  to  do  nothing  but  by  his  power  and  author- 
ity. In  a  word,  he  condescended  to  put  himself  into  that  state 
from  which  Adam  fell,  a  state  of  trial  and  probation,  to  stand 
like  him  as  the  head  and  representative  of  his  people,  and  to  do 
every  thing  which  was  necessary  to  accomplish  the  salvation, 
and  secure  the  honor  of  the  law  they  had  broken.  He  engaged 
to  know  nothing  which  the  Father  did  not  reveal  to  him,  to 
work  no  miracles  which  the  Father  did  not  direct  him  to  per- 
form ;  to  have  no  will  of  his  own,  and  to  make  it  his  meat  and 
drink  to  do  his  Father's  will  and  finish  his  work.  A  suitable 
consideration  of  these  things,  which  are  all  implied  in  Christ's 
humbling  and  emptying  himself,  will  enable  us  to  understand 
those  passages  in  which  Christ  speaks  of  himself  as  inferior  to 
the  Father,  as  being  the  Father's  servant,  as  doing  nothing  of 
himself,  and  as  not  knowing  the  day  nor  the  hour  of  judgment; 
for  though  as  God  he  was  equal  with  the  Father,  yet  as  Medi- 
ator he  was  his  inferior,  and  could  do  nothing  without  him.  A 
proper  attention  to  these  observations  will  also  enable  us  to 
answer  those  objections  against  our  Saviour's  divinity,  which 
are  drawn  from  his  having  the  Spirit  of  God  given  to  him. 
We  read  that  God  anointed  Jesus  of  Nazareth  with  the  Holy 
Ghost  and  with  power,  that  he  giveth  the  Spirit  not  by 
measure  unto  him,  and  that  it  pleased  the  Father  that  in  him  all 
fulness  should  dwell.  Hence  it  may  be  asked,  if  Christ  bo 
God,  why  did  he  need  the  assistance  of  the  Holy  Spirit?  or 


108 


CHRIST    A  KING. 


how  could  God  give  it  to  him  ?  or  how  could  it  be  owing  to  the 
pleasure  of  the  Father,  that  all  fulness  dwelt  m  him?  But  if 
we  consider  that  Christ  did,  as  it  were,  lay  aside  his  own  divin- 
ity, and  empty  himself  of  his  own  infinite  fulness,  we  still  see 
that  he  needed  to  be  filled  with  the  fulness  of  the  F'ather,  and 
to  have  the  Holy  Spirit  to  assist  him;  and  if  we  consider  that 
he  acted  as  the  Father's  servant,  we  shall  see  the  propriety  of  his 
praying  to  him,  and  receiving  from  him  power  to  work  mira- 
cles, to  lay  down  his  life  and  to  take  it  again. 

Farther,  if  we  consider  that  his  human  nature  was  in  a  state 
of  probation,  as  Adam  was,  we  shall  see  why  he  was  tempted, 
why  he  is  said  to  have  been  made  perfect  through  sufferings, 
and  to  have  learned  obedience  by  the  things  that  he  suffered. 
Had  he  fallen  in  time  of  trial,  as  Adam  did,  his  people  never 
could  have  been  saved,  and  his  human  nature  must  have  per- 
ished. But  it  did  not  fail.  He  overcame  the  tempter;  perse- 
vered even  to  the  end,  and  finally  became  obedient  unto  death, 
even  the  death  of  the  cross.  As  a  reward  of  his  sufferings, 
obedience,  and  death,  the  Father  gave  him  that  mediatorial 
kingdom  which  is  mentioned  in  our  text.  This  kingdom  in- 
cludes all  the  creatures  with  which  we  are  acquainted  in  heav- 
en, earth  or  hell ;  for  we  are  told  that  God  hath  put  all  things 
under  him  ;  that  all  power  is  committed  to  him  in  heaven  and 
earth,  that  he  is  Kmg  of  kings,  and  Lord  of  lords,  and  that  for 
this  cause  he  died  and  rose,  that  he  might  be  Lord  both  of  the 
dead  and  the  living.  Hence,  the  apostle  informs  us,  that  be- 
cause he  humbled  himself  and  became  obedient  unto  death, 
God  hath  highly  exalted  him,  and  set  him  at  his  own  right 
hand  in  the  heavenly  place,  far  above  all  principality,  and  pow- 
er, and  might,  and  dominion,  and  every  name  that  is  named, 
not  only  in  this  world,  but  in  that  which  is  to  come;  and  hath 
put  all  things  beneath  his  feet,  and  given  him  to  be  head  over 
all  things  to  his  church.  In  a  word,  God  has  resigned  the 
whole  government  of  the  universe  into  his  hands  for  a  season, 
and  given  him  authority  to  execute  judgment,  so  that  now  the 
Father  judgeth  no  man,  having  committed  all  judgment  unto 
the  Son.  This  unlimited  power  and  authority  God  has  bestow- 
ed upon  his  Son,  in  order  to  qualify  him  for  executing  the  great 
office  of  Mediator  between  him  and  his  rebellious  creatures; 
and  to  enable  him  to  deliver  those  out  of  the  snare  of  the  devil, 


CHRIST    A  KING. 


109 


who  are  led  captive  at  his  will;  to  cast  out  the  strong  man 
armed  from  his  palace  in  the  heart,  and  save  even  to  the  uttermost 
all  who  come  unto  God  by  him. 

The  laws  of  this  extensive  kingdom  are  recorded  in  the 
gospel.  The  subjects  of  it  may  bo  divided  into  two  grand 
classes,  those  who  are  obedient,  and  those  who  are  rebellious. 
The  former  class  is  composed  of  good  men  and  angels ;  the 
latter,  of  wicked  men  and  devils.  The  former  serve  Christ 
willingly  and  cheerfully.  He  rules  them  with  the  golden  sceptre 
of  love  ;  his  law  is  written  in  their  hearts ;  they  esteem  his  yoke 
easy  and  his  burden  light,  and  habitually  execute  his  will.  All 
the  bright  armies  of  heaven,  angels  and  archangels,  who  excel 
in  strength,  are  his  servants,  and  go  forth  at  his  command,  as 
messengers  of  love  to  minister  unto  the  heirs  of  salvation,  or  as 
messengers  of  wrath  to  execute  vengeance  on  his  enemies.  Nor 
are  his  obedient  subjects  to  be  found  only  in  heaven.  In  this 
rebellious  world  also  the  standard  of  the  cross,  the  banner  of 
his  love,  is  erected,  and  thousands  and  millions  who  were  once 
his  enemies,  have  been  brought  willing  captives  to  his  feet,  have 
joyfully  acknowledged  him  as  their  Master  and  Lord,  and  sworn 
allegiance  to  him  as  the  Captain  of  their  salvation.  Nor  is  his 
authority  less  absolute  over  the  second  class  of  his  subjects,  who 
still  persist  in  their  rebellion.  In  vain  do  they  say.  We  will  not 
have  this  man  to  reign  over  us.  He  rules  them  with  a  rod  of 
iron,  causes  even  their  wrath  to  praise  him,  and  makes  them 
the  involuntary  instruments  of  carrying  on  his  great  design.s. 
He  holds  all  the  infernal  spirits  in  a  chain,  governs  the  con- 
querors, monarchs  and  great  ones  of  the  earth,  and  in  all  things 
wherein  they  did  proudly,  is  still  above  them.  None  are  too 
small  to  escape  his  notice,  none  are  too  great  to  be  controlled  by 
his  power. 

In  vain  do  the  people  rage  ;  in  vain  do  the  kings  and  rulers 
of  the  earth  take  counsel  together  against  the  Lord,  and  against 
his  Anointed,  saying.  Let  us  break  his  bands  asunder,  and  cast 
away  his  cords  from  us.  He  that  sitteth  in  the  heavens  shall 
laugh,  the  Lord  shall  have  them  in  derision.  Yet  have  I  set 
my  king  upon  my  holy  hill  of  Zion.  I  will  declare  the  decree, 
the  Lord  hath  said  unto  me.  Thou  art  my  Son  ;  (his  day  have 
I  begotten  thee.  Ask  of  me,  and  I  will  give  thee  the  heathen 
for  thine  inheritance,  and  the  uttermost  parts  of  the  earth  for 


110 


CHRrST    A  KING. 


thy  possession.  Thou  shalt  rule  them  with  a  rod  of  iron,  and 
dash  them  in  pieces  as  a  potter's  vessel.  But  this  leads  us  to 
consider, 

3.  The  progress  of  Messiah's  mediatorial  kingdom.  By 
the  progress  of  this  kingdom,  we  do  not  mean  the  increase 
of  Messiah's  power;  for,  as  we  have  just  seen,  this  is  already 
unlimited  and  universal ;  but  we  mean  the  spread  of  the  gospel, 
and  the  increase  of  the  number  of  Christ's  obedient  subjects. 
In  this  respect,  the  progress  of  his  kingdom  has  hitherto  beeu 
comparatively  small ;  for  though  thousands  and  millions  have 
submitted  to  his  arms,  yet  many  more  millions  are  still  in  arms 
against  him.  Satan  still  apparently  reigns  as  the  prince  and 
god  of  this  ruined  world.  Darkness  still  covers  the  earth,  and 
gross  darkness  the  people ;  and  by  far  the  greater  part  of  our 
race  are  still  the  wretched  captives  of  idolatry,  vice  and  super- 
stition. But  it  shall  not  always,  it  shall  not  long  be  thus.  The 
promise  of  him  who  cannot  lie  assures  us,  that  it  shall  not. 
His  word  abounds  with  the  most  explicit  and  animating  predic- 
tions of  the  future  spread  and  approaching  glories  of  Messiah's 
reign.  The  stone,  which  the  king  of  Babylon  saw  in  his  dream, 
cut  out  of  a  mountain  without  hands,  shall  spread  and  fill  the 
earth.  In  the  days  of  these  kings,  that  is,  of  the  Roman 
emperors,  says  the  prophet  Daniel,  in  expounding  this  dream, 
shall  the  God  of  heaven  set  up  a  kingdom,  which  shall  never 
be  destroyed  ;  it  shall  never  be  left  to  other  people,  but  it  shall 
break  in  pieces  and  consume  all  these  kingdoms,  and  it  shall 
stand  forever.  The  fulfilment  of  these  predictions  the  same 
prophet  elsewhere  describes.  I  saw  in  the  night  visions,  says 
he,  and  behold,  one  like  the  Son  of  man  came  with  the  clouds, 
and  came  to  the  Ancient  of  days,  and  there  was  given  him 
dominion  and  glory  and  a  kingdom,  that  all  people,  nations, 
and  languages  should  serve  him.  His  dominion  is  an  everlasting 
dominion,  and  his  kingdom  that  which  shall  not  be  destroyed. 
In  addition  to  this,  the  prophecies  of  Isaiah  and  the  minor 
prophets  are  filled  with  predictions  of  the  same  import.  We 
are  there  assured,  that  in  the  last  days  the  mountain  of  the 
Lord's  house  shall  be  established  upon  the  top  of  the  mountains, 
and  all  nations  shall  flow  unto  it;  that  the  knowledge  of  the 
Lord  shall  fill  the  earth;  that  Ethiopia  shall  stretch  out  her 
hands  imto  God,  and  that  the  Jews  shall  be  brought  in  with  the 


CHRIST    A  KING. 


Ill 


fulness  of  the  Gentiles.  It  is  however  needless  to  insist  on  these 
predictions,  for  our  text  assures  us,  that  Christ  shall  reign  till 
all  enemies  are  put  under  his  feet;  and  we  are  elsewhere  in- 
formed, that  Jehovah  has  sworn  by  himself,  that  every  knee 
shall  bow  to  Jesus,  and  every  tongue  confess  that  he  is  Lord. 
In  vain  will  any  strive  to  prevent  the  fulfilment  of  this  declar- 
ation. Those  who  refuse  to  confess  him  cheerfully,  shall  be 
compelled  to  do  it  reluctantly ;  those  who  will  not  bend  shall 
break;  for  God  has  declared,  that  he  will  overturn,  overturn, 
and  overturn,  till  he  shall  come  whose  right  it  is,  and  the  do- 
minion shall  be  given  to  him,  and  that  all  the  kingdoms  of  this 
world  shall  become  the  kingdoms  of  our  Lord  and  of  his  Christ. 
Nor  will  it  be  long,  ere  these  predictions  are  fulfilled.  Already 
is  the  banner  of  the  cross  unfurled.  Already  are  the  soldiers 
of  Christ  going  forth  to  subdue  the  nations,  with  weapons  which 
are  mighty  to  the  pulling  down  of  strong  holds.  Already  does 
a  voice  begin  to  be  heard  throughout  the  world,  saying.  Repent, 
for  the  kingdom  of  heaven  is  at  hand.  Already  has  Christ 
ascended  the  chariot  of  his  salvation,  and  is  riding  forth,  con- 
quering and  to  conquer,  arrayed  in  meekness  and  truth,  and 
righteousness,  while  God  overturns,  overturns,  and  overturns, 
the  nations  which  oppose  him,  and  dashes  them  in  pieces  against 
each  other,  like  a  potter's  vessel.  Already  is  the  cry  heard  from 
Asia  and  Africa,  Come  over  and  help  us;  and  soon  will  Ethiopia 
stretch  out  her  hands  to  God,  and  the  isles  of  the  Southern 
ocean  wait  for  his  law.  Soon  will  the  cry  be  heard,  Alleluia, 
for  the  Lord  God  omnipotent  reigneth.  He  who  sits  on  the 
throne  is  exclaiming.  Behold,  I  create  all  things  new;  I  create 
new  heavens  and  a  new  earth.  Behold,  the  Lord  God  shall 
come  with  a  strong  arm,  his  reward  is  with  him,  and  his  work 
before  him.  Prepare  ye  then  the  way  of  the  Lord,  make  straight 
in  the  desert  a  highway  for  our  God.  But  what  tongue  can 
describe  the  happiness  which  is  approaching?  whocan  paint  the 
glories  of  Messiah's  reign?  In  his  days  shall  the  righteous 
flourish,  and  abundance  of  peace,  so  long  as  the  moon  endureth. 
His  name  shall  endure  as  long  as  the  sun,  and  men  shall  be 
blessed  in  him,  and  all  nations  shall  call  him  blessed.  The 
wilderness  and  the  solitary  place  shall  be  glad,  and  the  desert 
rejoice  and  blossom  as  the  rose.  Then  shall  the  eyes  of  the 
blind  be  opened,  and  the  ears  of  the  deaf  unstopped;  then  shall 


112 


CHE  1ST    A  KING. 


the  lame  man  leap  as  an  hart,  and  the  tongue  of  the  dumb  sing. 
Nation  shall  not  lift  up  sword  against  nation,  nor  learn  war  any- 
more. The  wolf  also  shall  dwell  with  the  lamb,  and  the  leopard 
lie  down  with  the  kid,  and  the  calf  and  the  young  lion  and  the 
fatling  together,  and  a  little  child  shall  lead  them.  And  tha 
cow  and  the  bear  shall  feed ;  their  young  ones  shall  lie  down 
together.  Thus  that  paradisaical  state,  which  was  destroyed 
by  the  first  Adam,  shall  be  restored  by  the  Second,  and  love, 
peace,  and  happiness,  which  sin  had  banished  from  the  world, 
shall  again  return,  under  the  mild  reign  of  him  who  is  emphati- 
cally styled  the  Prince  of  Peace.  Who,  in  view  of  these  glorious 
prospects,  can  avoid  exclaiming, 

O  long  expected  day  begin; 

Dawn  on  this  world  of  death  and  sin! 

Come  the  great  day,  tlie  glorious  hour,  &c. 

We  proceed  now,  as  was  proposed,  to  consider, 

4.  The  termination  of  Christ's  mediatorial  kingdom.  How 
long  this  kingdom  will  continue  on  earth,  before  its  termination 
arrives,  is  uncertain.  We  are  indeed  informed,  in  the  Scriptures, 
that  he  shall  reign  on  earth  with  his  people  for  a  thousand  years ; 
but  in  prophetic  language,  a  day  is  put  for  a  year;  and  if  we 
thus  understand  this  prediction,  the  duration  of  his  reign  will 
be  three  hundred  and  sixty-five  thousand  years.  In  favor  of 
this  supposition  writers  have  assigned  various  reasons.  But 
whether  they  are  right  or  not,  in  their  conjecture,  it  is  neither 
possible  nor  necessary  to  determine.  It  is  however  evident, 
that  after  the  expiration  of  this  period,  the  powers  of  darkness 
will  make  one  more  violent  effort  to  destroy  the  kingdom  of 
Christ  on  earth  ;  that  a  great  apostacy  will  take  place,  and  that 
the  church  will  appear  to  be  in  imminent  danger.  But  then 
will  be  seen  the  sign  of  the  Son  of  man  coming  in  the  clouds 
of  heaven.  The  day  of  judgment  will  break  suddenly  upon 
the  world,  the  righteous  go  into  heaven,  and  the  wicked  into  hell. 
The  transactions  of  the  judgment  will  be  the  last  act  of 
Messiah's  mediatorial  reign.  All  his  enemies  will  then  be  put 
under  him.  Death  itself  will  be  destroyed,  or  as  the  apostle 
expresses  it,  will  be  cast  into  the  lake  of  fire,  together  with  the 
fearful,  the  unbelieving,  the  abominable,  and  whatsoever  loveth 
and  maketh  a  lie.    Then  will  a  mediator  between  God  and  man 


CHRIST    A  KING. 


113 


no  longer  be  needed.  He  will  not  be  needed  for  wicked  men 
and  devils;  for  the  day  of  grace  will  then  be  past,  and  they  will 
have  no  more  offers  of  salvation,  no  more  opportunities  of 
approaching  unto  God.  Nor  will  God's  people  any  longer  need 
a  mediator ;  for  they  will  be  then  perfectly  holy  ;  they  will  have 
no  more  sins  to  be  forgiven,  no  more  favors  to  ask,  but  will 
them.selves  be  kings  and  priests  to  God,  and  live  and  reign  with 
Christ  forever.  Then,  therefore,  will  the  end  come.  Then  will 
Christ  deliver  up  his  mediatorial  kingdom  to  his  Father,  together 
■with  his  delegated  power  and  authority,  and  reassnme  his  own 
proper  eternal  divinity,  together  with  that  infinite  fulness  which 
he  had  laid  aside.  If  it  be  asked,  how  this  representation 
agrees  with  the  twenty-eighth  verse,  where  we  are  told,  that 
then  shall  the  Son  also  be  subject  to  him  that  did  put  all  things 
under  him;  I  answer,  in  the  language  of  Scripture,  things  are 
often  said  to  be,  when  they  manifestly  appear  to  be.  Thus  it 
is  said  in  one  place,  that  the  Lord  alone  shall  be  exalted  in  that 
day.  But  we  know  that  the  Lord  alone  is  as  much  exalted 
now,  as  he  can  be  at  any  future  day.  The  meaning,  therefore, 
must  be,  that  in  that  day  the  Lord  alone  will  more  manifestly 
appear  to  be  exalted,  than  he  does  at  present.  So  in  this  case, 
when  it  is  said,  Then  the  Son  also  shall  be  subject  unto  him, 
that  did  put  all  things  under  him,  it  implies,  that  Christ  will 
then  evidently  appear  to  have  been  subject  to  his  Father  during 
the  whole  continuance  of  his  mediatorial  kingdom,  and  to  have 
acted  merely  as  the  Father's  servant.  Then  God  will  be  all  in 
all ;  that  is,  he  will  then  cease  to  govern  his  creatures  by  a 
mediator,  or  any  other  delegated  power,  and  will  therefore  ap- 
pear more  clearly,  than  he  does  at  present,  to  be  all  in  all. 

In  conclusion :  What  an  animating,  encouraging  subject  is  this 
to  those  of  you,  my  friends,  who  have  chosen  Christ  for  your  Lord 
and  Master,  and  become  the  willing  subjects  of  his  kingdom !  Do 
you  ask,  how  shall  we  know  this  to  be  our  character?  I  ask, 
in  return,  do  you  love  Christ's  laws?  Are  you  reconciled  to 
his  government?  Are  his  friends  your  friends?  Are  his  en- 
emies your  enemies?  Are  you  waiting  and  praying  for  the 
universal  spread  of  his  kingdom  ?  If  so,  you  are  his  willing 
subjects ;  and  we  may  venture  to  say  to  you,  your  Lord 
reigneth,  and  he  shall  reign  till  all  his  enemies  and  all  your 
enemies  are  put  under  his  feet.    Because  he  lives  and  reigns, 

VOL.  III.  15 


114 


CHRIST    A  KING. 


you  shall  live  and  reign  also.  He  is  for  you ;  who  then 
can  be  against  you?  Come  then,  and  renew  your  oath  of 
allegiance  at  his  table.  Engage  with  fresh  vigor  and  courage 
in  your  Christian  warfare.  Deny,  mortify,  cnicify  your  sins. 
Labor  to  bring  every  thought  into  captivity  to  the  obedience  of 
Christ.  Labor  also  to  bring  others  into  his  kingdom.  Do  all 
in  your  power  to  fulfil  the  great  law  of  his  kingdom.  Go  preach 
the  gospel  to  every  creature.  Fervently  pray  that  the  Lord  of 
the  harvest  would  send  forth  laborers  into  his  harvest.  But  be 
not  content  with  prayers.  Contribute  cheerfully  to  the  Lord  of 
your  substance.  Other  kings  impose  taxes  on  their  subjects. 
But  the  tribute  which  he  requires,  is  a  free  will  offering.  Hasten 
then  to  pay  this  tribute ;  and  while  you  are  feasting  on  the  rich 
fruits,  which  his  bounty  has  provided,  remember  those  who  are 
perishing  for  want  of  the  bread  of  life. 

To  those  of  you  who  refuse  to  submit  to  Christ,  this  is  an 
awful  and  alarming  subject.  You  are  the  enemies  of  a  being, 
whose  enemies  must  be  destroyed.  You  are  contending  with 
omnipotence.  You  are  practically  saying,  that  he  shall  not 
reign  over  you,  who  is  appointed  by  God  to  reign  overall.  But 
it  is  not  too  late  to  repent.  You  are  still  at  liberty  to  choose 
whether  you  will  have  the  King  of  kings  for  an  enemy  or  a 
friend;  whether  you  will  serve  him  voluntarily  or  by  constraint. 
One  way  or  the  other  you  must  serve  him.  God  has  sworn  by 
himself,  that  you  shall.  Is  it  not  then  better  to  serve  him  Avil- 
lingly,  and  be  rewarded,  than  to  serve  reluctantly  and  be 
destroyed]  Do  any  of  you  say,  we  are  willing  to  serve  him'? 
We  are  willing,  sincerely  willing  to  take  him  as  our  Lord  and 
Master?  Then  show  your  sincerity  by  serving  him.  Treat 
him  as  subjects  ought  to  treat  their  king.  Treat  him  as  you 
wish  your  children  to  treat  you,  and  all  will  be  well.  But  if 
you  refuse  or  neglect  to  do  this ;  if  you  persist  in  habitually 
disregarding  the  least  of  his  commands,  you  practically  say, 
We  will  not  have  this  man  to  reign  over  us. 


SEEMON  LVII. 


CHRIST'S  ASCENSION. 


And  when  he  had  spoken  these  things,  while  they  beheld,  he  was  taken  up, 
and  a  cloud  received  him  out  of  their  sight.  And  wliile  they  looked 
steadfastly  toward  heaven,  as  he  went  up,  behold  two  men  stood  by  them 
in  white  apparel,  which  also  said:  Ye  men  of  Galilee,  why  stand  ye  gazing 
up  into  heaven  ?  This  same  Jesus,  who  is  taken  up  from  you  into  heaven, 
shall  so  come  in  like  manner  as  ye  have  seen  him  go  into  heaven. 

Acts  i.  9  — 11 

There  are  four  eA'^ents  in  the  life  of  our  Saviour,  which  are 
pecuUarly  interesting  to  all  his  real  disciples.  They  are  his 
birth,  his  death,  his  resurrection,  and  his  ascension  to  heaven. 
It  is  to  this  last  event  that  our  attention  is  now  called.  The 
description  given  of  it  in  St.  Luke's  gospel  contains  some  addi- 
tional particulars,  which,  though  not  mentioned  in  the  passage 
before  us,  we  shall  notice  in  the  prosecution  of  this  discourse. 
We  are  there  informed,  that  he  lifted  up  his  hands  and  blessed 
his  disciples,  and  that  while  he  blessed  them  he  was  parted  from 
them,  and  carried  up  into  heaven. 

In  meditating  on  this  event,  so  interesting  to  all  true  Christians, 
and  so  suitable  to  the  circumstances  in  which  we  meet,  let  us 
consider, 

1.  The  ascension  itself  That  we  may  look  at  this  scene 
aright,  it  is  desirable  to  view  it  as  it  appeared  to  his  disciples. 
In  order  to  this,  we  must,  by  the  aid  of  a  lively  imagination, 


116 


Christ's  ascension. 


and  a  strong  faith,  place  ourselves  as  it  were,  in  their  circles, 
and  look  at  it  through  their  eyes.  Finding  them  assembled  in 
Jerusalem,  their  Master,  for  the  last  time,  calls  them  to  follow 
him.  They  obey,  and  he  leads  them  out  of  the  city,  to  the 
mount  of  olives.  There,  standing  on  an  eminence,  where  they 
could  all  see  him,  he  gives  them  his  last  instructions  and  his 
parting  promises.  Then  lifting  up  his  hands,  he  pronounces 
upon  them  a  blessing,  and  while  he  pronounces  it,  they  see  hini 
rise  from  the  earth,  self-moved,  self-supported,  and  begin  to  as- 
cend. Reclining  as  on  the  bosom  of  the  air,  he  rises  higher  and 
higher,  with  a  gentle,  gradual  motion,  his  countenance  beaming 
compassion  and  love,  still  fixed  on  his  disciples,  and  his  hands 
extended  still  scattering  blessings  on  them  as  he  ascended.  Now 
he  rises  above  the  groves  by  which  they  were  surrounded;  now 
he  mounts  to  the  middle  region  of  the  air ;  now  he  reaches  the 
clouds,  and  still  they  see  him.  But  there  a  cloudy  vehicle  re- 
ceives him,  conceals  him  from  their  eyes,  and  rises  with  him. 
With  eager  eyes  tliey  still  follow  the  ascending  cloud,  as  it 
mounts  toward  the  skies,  lessening  to  their  sight,  till  it  becomes 
only  a  small  speck,  and  at  length  wholly  disappears,  far  away 
in  the  ethereal  regions. 

But  though  their  eyes  could  follow  him  no  farther,  we  need 
not  stop  here.  Borrowing  the  glass  of  revelation  we  may  see 
him  still  ascending,  reaching,  and  entering  the  wide,  unfolded 
gates  of  heaven,  sitting  down  at  the  right  hand  of  the  throne  of 
God,  far  above  all  principalities  and  powers  and  might  and 
dominion,  and  every  name  which  is  named,  not  only  in  this 
world,  but  in  the  world  to  come;  and  there  receiving  the  sceptre 
of  universal  empire,  and  exercising  all  power  in  heaven  and  on 
earth.  Assisted  by  revelation,  faith  may  also  see  the  employ- 
ments in  which  our  ascended  Saviour  is  engaged.  She  may  see 
him  appearing  in  the  presence  of  the  Father,  as  the  Advocate 
of  his  people,  and  continuing  to  make  intercession  for  all  that 
come  unto  God  by  him.  She  may  see  him  entering  with  his 
own  blood  into  the  heavenly  temple  and  there  presenting  a  full 
atonement  for  the  sins  of  all  who  believe  in  him.  She  may  see 
him  receiving  gifts  for  men,  and  sending  down  those  gifts  to  the 
successive  generations  of  mankind.  Finally,  she  may  see  him 
fulfilling  his  dying  declaration  to  his  disciples:  In  my  Father's 
house  are  many  mansions,  1  go  to  prepare  a  place  for  you. 


Christ's  ascension.  117 

Such  were  the  purposes  for  which  Christ  ascended  to  heaven, 
such  the  employment  in  which  he  is  now  engaged,  and  in  wliich 
those  of  us  who  are  heirs  of  salvation  shall  find  him  engaged 
when  we  enter  the  mansions  above.  But  leaving  for  the  present 
the  contemplation  of  these  objects,  let  us  return  and  consider, 

II.  The  manner  in  which  his  disciples  were  affected  by  this 
event.  We  may  well  suppose  that  on  such  an  occasion,  they 
would  feel  strange  and  various  emotions.  Their  surprise  and 
wonder  would  be  raised  to  the  utmost  by  so  strange  and  unex- 
pected a  spectacle;  their  faith  in  the  divine  mission  of  their  Master 
must  have  been  greatly  strengthened.  They  could  nut  but 
rejoice  to  see  him.  thus  honored  and  exalted  ;  yet  their  joy  must 
have  been  mingled  with  sorrow,  when  they  saw  one  whom  they 
so  Uiuch  loved,  whom  they  had  followed  so  long,  and  on  whom 
they  entirely  depended,  suddenly  taken  from  them,  and  leaving 
them  alone  in  a  world  like  this.  Under  the  influence  of  these 
and  other  powerful  emotions,  they  stood  gazing  npwards,  with 
their  eyes  fixed  on  that  part  of  the  sky  where  they  last  saw 
him,  as  if  they  were  determined  never  to  withdraw  them,  as 
if,  after  witnessing  such  a  spectacle,  there  was  nothing  below  the 
skies  worthy  of  notice.  Indeed,  every  thing  earthly  must  have 
appeared  very  small  and  contemptible,  to  those  who  had  just 
witnessed  such  a  sight.  A  vision  of  Christ  thus  entering  into 
his  glory,  stained  all  human  glory,  and  they  probably  could  not 
refrain  from  earnestly  desiring  to  follow  him  to  that  happy  world 
whither  they  had  seen  him  ascend. 

But  this  they  could  not  as  yet  be  permitted  to  do.  He  had 
told  them  that  they  could  not  follow  him  then,  but  that  they 
should  follow  him  afterward.  Before  that  time  could  arrive, 
they  had  many  important  duties  to  perform;  and  to  these  duties 
it  was  necessary  that  their  attention  should  now  be  directed. 
Accordingly  their  ascended  Master,  who  still  saw  them,  though 
they  saw  not  him,  took  measures  for  this  purpose.  Wliile  they 
were  still  gazing  intently  upon  the  heavens,  their  number  was 
suddenly  increased  by  two  persons  who  in  form,  countenance, 
and  language,  appeared  to  be  men,  but  whose  white  and  shining 
apparel  declared  them  to  be  angels.  But  this  leads  us  to  con- 
sider, 

III.  The  message  delivered  to  them  by  these  heavenly 
messengers.    Ye  men  of  Galilee,  why  stand  ye  here  gazing  up 


118 


Christ's  ascension. 


into  heaven?  This  language  seems  intended  to  convey  a  gentle 
reproof.  It  was  as  if  the  angels  had  said,  Have  you  not  other 
employment  assigned  you  by  that  Master  whom  you  earnestly 
follow  with  your  eyes?  Have  you  forgotten  the  commission  and 
instructions  which  he  gave  you  before  his  ascension?  Have  you 
forgotten  that  you  are  his  witnesses,  and  that  you  are  to  proclaim 
to  all  nations  what  you  have  heard  and  seen?  The  time  of  in- 
active contemplation  is  passed,  and  the  hour  for  action  is  arrived. 
Besides,  you  are  henceforth  to  walk  not  by  sight,  but  by  faith. 
Though  you  have  known  Christ  after  the  flesh,  yet  in  this 
manner  you  will  know  him  no  more.  You  are  now  to  endure 
as  seeing  him  wlio  is  invisible,  to  be  guided,  animated  and  sup- 
ported by  that  faith  which  is  the  substance  of  things  hoped  for, 
the  evidence  of  things  not  seen.  That  something  like  this  was 
the  import  of  their  address,  seems  probable  from  what  follows. 
This  same  Jesus  whom  ye  have  seen  go  into  heaven,  shall  so 
come  in  like  manner  as  ye  have  seen  him  go  into  heaven;  shall 
come,  as  he  informed  you,  in  the  clouds  of  heaven,  with  power 
and  great  glory  to  judge  the  world.  This  was,  in  fact,  remind- 
ing them  that  it  must  henceforth  be  their  great  business,  not  to 
stand  gazing  after  their  ascended  Master,  but  to  prepare  them- 
selves, and  warn  others  to  prepare,  for  his  coming  to  judgment. 
Let  us  now  attend, 

IV.  To  the  conduct  of  the  disciples  after  witnessing  this 
event,  and  hearing  this  angelic  message.  In  the  first  place,  they 
worshipped  him.  We  do  not  read  that  they  worshipped  the 
angels.  Bright  and  glorious  as  these  spirits  were,  they  knew 
that  it  would  be  vain  and  idolatrous  to  worship  them ;  nor 
would  the  angels  have  permitted  it ;  for  when  John,  some  years 
after  this,  fell  down  at  the  feet  of  an  angel,  he  rebuked  him, 
saying,  See  thou  do  it  not.  But  though  they  could  not  worship 
angels,  they  worshipped  their  ascended  Master ;  for  they  believ- 
ed that  though  they  could  no  longer  see  him,  he  still  saw  them; 
nor  did  any  voice  from  heaven,  nor  did  the  angels  themselves 
charge  them  with  idolatry,  or  forbid  them  to  worship  him. 
Indeed,  who  could,  who  can  blame  them  for  worshipping  one 
whom  they  had  just  seen  ascending  by  his  own  power  from 
earth  to  heaven  ? 

In  the  second  place,  they  spent  much  of  their  time  in  the 
public  worship  of  Jehovah.    They  were  daily,  St.  Luke  informs 


Christ's  ascension. 


119 


us,  in  the  temple,  praising  and  blessing  God.  This  was  while 
they  waited  for  the  effusion  of  the  Holy  Spirit  from  on  high. 
Their  Master  had  commanded  them  to  wait  at  Jerusalem,  until 
he  should  send  down  upon  them  this  promised  blessing,  and 
they  punctually  obeyed  his  commands. 

In  the  third  place,  while  they  spent  much  time  in  public  wor- 
ship, they  spent  still  more  time  in  private,  social  prayer.  We 
are  informed  that,  as  soon  as  they  returned  from  the  Mount  of 
Olives,  all  assembled  in  an  upper  room,  and  there  continued 
with  one  accord  in  prayer  and  supplication.  This  earnestness 
and  union  in  prayer  seems  to  have  been  occasioned  by  what 
they  had  just  seen.  And  well  might  what  they  had  seen  pro- 
duce such  an  effect.  They  had  seen  their  Master,  whom  they 
knew  to  be  most  powerful,  generous,  and  kind,  and  who  had 
said,  whatsoever  ye  shall  ask  in  my  name,  I  will  do  it,  go  alive 
into  heaven.  They  knew,  therefore,  that  they  had  in  heaven 
a  most  powerful  and  affectionate  Advocate  to  procure  an  answer 
to  their  prayers  ;  they  did,  as  it  were,  still  see  his  hand  extend- 
ed to  dispense  blessings,  and  still  hear  him  say,  Ask,  and  ye 
shall  receive,  that  your  joy  may  be  full.  No  wonder,  then, 
that  after  returning  from  such  a  sight,  they  were  fervent,  con- 
stant, and  united  in  prayer.  No  wonder  that  they  persevered  in 
such  prayer  for  many  days  successively,  vintil  the  day  of  Pente- 
cost, when  the  Spirit  descended  on  them  like  a  rushing,  mighty 
Aviud,  and  they  experienced  the  truth  of  their  Master's  parting 
words,  It  is  expedient  for  you  that  I  go  away ;  for  if  I  go  not 
away,  the  Comforter  will  not  come  ;  but  if  I  depart,  I  will  send 
him  unto  you. 

Having  thus  briefly  considered  our  Saviour's  ascension  with 
its  attending  circumstances  and  effects,  let  us  next  inquire  what 
we  may  learn  from  it. 

First :  We  may  perhaps  learn  from  it  whether  we  do,  or  do 
not  really  believe  the  Scriptures.  In  order  to  ascertain  this,  let 
me  ask  each  of  you  whether  you  really  believe  that  the  events 
which  we  have  been  considering  actually  occurred?  do  you 
really  believe,  that  a  person  who  appeared  to  be  only  a  man, 
but  who  called  himself  the  Son  of  God,  was  seen  alive  for  forty 
days  successively,  after  he  had  been  put  to  death  as  a  malefac- 
tor? that  at  the  expiration  of  this  time,  he  was  seen  in  open 
day.  by  a  competent  number  of  witnesses,  to  rise  from  the  earth, 


120 


CHRISTS  ASCENSION. 


and  without  any  visible  effort  or  means  of  support,  to  ascend 
till  he  reached  the  region  of  clouds,  and  that  there  a  cloud 
received  him  and  concealed  him  from  the  eyes  of  beholders'? 
Do  you  really  believe  that  while  these  beholders  were  still  ga- 
zing after  him,  two  angels  appeared  to  them  in  a  human  form 
and  said,  This  same  Jesus,  whom  ye  have  seen  go  into  heaven, 
shall  so  come  in  like  manner  as  ye  have  seen  him  go  into  heav- 
en? Do  you  believe  that  these  events  actually  took  place  in 
the  world  which  we  inhabit,  and  that  they  were  seen  by  human 
beings  like  ourselves?  If  you  do  not  believe  this,  if  it  appears 
to  you  more  like  a  tale,  a  fiction,  or  a  dream,  than  a  reality, 
you  do  not  believe  the  Bible.  Or  if  it  appears  to  you  like  an 
event  which  took  place  in  some  other  world  than  this,  or  among 
a  different  race  of  beings  from  ourselves,  you  do  not  believe  the 
Bible.  But  perhaps  you  will  say,  we  do  believe  that  all  these 
things  actually  took  place  in  our  world.  Then  surely  you 
regard  them  as  most  interesting  and  important  events ;  you  read 
the  book  which  contains  them,  and  other  wonderful  facts,  with 
deep  interest,  and  you  are  affected  by  its  contents,  as  you  are 
affected  by  other  important  truths  which  you  really  believe.  If 
not,  you  do  not  believe  the  Scriptures,  whatever  you  may  pro- 
fess. Your  understandiugs,  perhaps,  assent  to  these  truths,  but 
in  your  hearts  you  do  not  believe  them.  These  remarks,  how- 
ever are  too  general.  We  must  be  more  particular,  and  our 
text  enables  us  to  be  so,  for  we  may  learn  from  it. 

Secondly :  In  what  manner  those  who  really  believe  in 
Christ's  ascension  to  heaven,  and  its  attending  circumstances, 
will  be  affected  by  it.  It  is,  I  presume,  universally  acknowl- 
edged, that  facts  and  events  which  we  really  believe,  affect  us 
in  nearly  the  same  manner,  though  not  in  the  same  degree,  as 
if  we  saw  them.  For  instance,  if  we  really  believe  that  a 
parent  or  child,  a  husband  or  any  other  dear  friend,  has  died  in 
a  distant  place,  it  will  affect  us  almost,  though  not,  perhaps, 
quite  so  much,  as  if  we  actually  saw  him  die.  If,  then,  we 
really  believe  the  events  which  have  been  described,  we  shall 
be  affected  in  some  measure  as  if  we  had  seen  them.  How  they 
were  affected,  you  have  just  heard.  They  Avorshipped  Christ. 
If,  then,  we  actually  believe  that  he  ascended  to  heaven,  there 
to  reign  till  his  second  coming,  we  shall  worship  Him,  that  is, 
we  shall  address  to  him  prayers  and  thanksgivings.    They  spent 


CHRIST    S  ASCENSION. 


121 


much  time  in  the  temple  blessing  and  praising  God.  If  we 
believe  what  the  gospel  relates  of  Jesus  Christ,  we  shall  do  the 
same;  for  surely  we  cannot  refrain  from  often  praising  God  for 
providing  such  an  Advocate  and  Intercessor  for  us,  in  heaven. 

Again :  Those  who  witnessed  our  Saviour's  ascension,  were 
excited  to  fervent,  united,  and  persevering  prayer.  And  surely, 
if  we  really  believe  that  Jesus  Christ  has  actually  ascended  into 
heaven,  there  to  appear  in  the  presence  of  God  for  all  who  call 
on  his  name,  to  obtain  blessings  for  them,  and  to  prepare  a  place 
for  their  reception  when  they  leave  this  world,  we  shall  be  led 
to  call  on  his  name  with  frequency  and  fervency,  and  to  unite 
with  his  praying  people.  Such  are  some  of  the  effects  which 
■will  result  from  a  real  belief  of  the  events  which  have  been 
described.  If,  then,  these  effects  are  not  produced  upon  you, 
my  hearers,  it  will  prove  that  you  do  not  believe  the  volume  in 
which  they  are  recorded.  And  if  you,  my  professing  hearers, 
who  are  assembled  to  commemorate  the  Lord  Jesus  Christ,  have 
faith  in  present  lively  exercise,  you  will  be  affected  in  some 
measure  as  you  would  have  been  had  you  witnessed  the  events 
which  have  been  described.'  They  will  be  presented  to  your 
minds  and  hearts  in  the  vivid  colors  of  truth  and  reality ;  this 
house  will  appear  to  you  like  the  Mount  of  Olives,  and  you  will 
almost  see  the  Saviour,  the  symbols  of  whose  body  and  blood 
are  before  you,  rise  from  that  table  as  from  the  grave,  and  re-as- 
cend his  native  heaven.  God  grant  you  all  faith  to  see  this. 
You  will  then  go  from  this  house,  saying  to  yourselves  and  to 
each  other,  we  have  seen  strange  things  to-day. 

But  this  is  not  all.  If  you  believe  that  two  angels  really 
appeared  to  the  disciples,  and  foretold  the  second  coming  of 
Christ  in  the  clouds  of  heaven,  then,  of  course,  you  must  believe 
that  he  certainly  will  come,  come  as  he  declared,  to  judge  the 
world  ;  for  those  heavenly  messengers  would  not  assert  a  false- 
hood. And  if  it  was  a  most  wonderful  and  surprising  thing  to 
see  him  ascend  alone  to  heaven  in  the  form  of  a  man,  what  a 
sight  it  will  be  to  see  him  descending  from  heaven  in  the  form 
of  God,  shining  resplendent  in  all  his  Father's  glories,  and  sur- 
rounded by  thousands  of  thousands  and  ten  thousand  times  ten 
thousand  angels  and  arch  angels,  while  at  his  summons  all  the 
dead  arise  and  stand  before  him  in  judgment. 

This  will  be  a  spectacle  indeed,  such  a  spectacle  as  the  world 

VOL.  III.  16 


122 


CHRIST    S  ASCENSION. 


never  saw.  But  if  the  Bible  is  true,  we  shall  all  actually  see  this 
spectacle,  for  its  language  is,  Behold  he  cometh  with  clouds, 
and  every  eye  shall  see  him.  And  if  you  believe  the  Bible, 
then  you  believe  that  you  will  see  it,  believe  that  you  will  be  ac- 
tors in  it,  believe  that  you,  as  individuals,  will  stand  before  the 
judgment  seat  of  Christ,  and  receive  your  doom  from  his  lips. 
And  do  you  believe  this  1  Are  you  living  as  if  you  believed  it  1 
If  you  do  believe  it,  you  are  surely  making  it  your  great,  your 
chief  concern  to  be  prepared  for  Christ's  second  coming,  prepar- 
ed to  meet  your  Judge  in  peace.  And  is  this  your  great  con- 
cern 7  Are  you  living  like  accountable  creatures,  who  expect 
to  be  tried  by  the  Word  of  God,  and  to  be  rewarded  according 
to  your  works?  If  not,  where  is  your  faith,  and  what  is  your 
belief  in  the  Bible?  Nothing  but  a  dream,  nothing  but  a  cold, 
barren  faith,  which  being  without  works  is  dead.  And  if  God 
has  clearly  revealed  truths  which  are  thus  calculated  to  affect 
you,  and  the  only  reason  why  they  do  not  affect  you,  is  that 
you  do  not  believe  them.,  then  surely  you  are  without  excuse. 

To  conclude  :  subjects  like  those  we  have  been  considering, 
may  be  of  admirable  service  to  every  Christian,  if  he  knows 
how  to  use  them  aright.  You  are  all  aware,  my  brethren,  that 
this  world  is  your  great  enemy,  that  worldly-mindedness  is  in 
some  form  or  other  your  besetting  sin.  You  are  also  aware  that 
this  world  has  many  scenes  and  objects  which  to  our  misjudg- 
ing minds  appear  splendid,  many  which  appear  imposing, 
many  which  appear  attractive  and  interesting.  By  these 
scenes  and  objects  your  passions  are  often  excited,  your 
affections  entangled,  your  minds  thrown  into  a  feverish  state, 
which  is  exceedingly  unfriendly  to  progress  in  religion.  The 
great  question  is,  how  shall  the  pernicious  influence  of 
these  worldly  scenes  and  objects  be  counteracted?  I  answer, 
the  world  to  come,  the  unseen,  spiritual  and  eternal  world, 
has  scenes  incomparably  more  grand,  more  imposing,  more 
interesting  than  any  which  this  world  can  exhibit.  All 
that  is  wanting  then,  is  to  bring  them  clearly  before  the  mind. 
Let  it  be  a  part  of  your  daily  employment  to  do  this.  Enter 
your  closet,  open  the  Scriptures,  and  fix  on  some  one  of  the 
many  interesting  objects  which  they  reveal ;  the  translation  of 
Elijah  for  instance,  or  our  Saviour's  transfiguration,  or  his 
death,  or  his  resurrection,  or  his  ascension  to  heaven,  or  his  sec- 


Christ's  ascension.  123 

ond  coming.  Fix  the  eye  of  your  mind  attentively  on  the  object 
selected  ;  spread  it  before  you  with  all  its  attending  circumstan- 
ces ;  call  in  the  aid  of  imagination,  or  that  power  which  forms 
images  of  absent,  or  invisible  things ;  pray  for  faith,  and  contin- 
ue to  meditate,  if  possible,  till  you  obtain  some  clear,  realizing 
apprehension  of  the  scene  before  you,  or  till  your  hearts  are 
suitably  affected  by  it.  Then  when  the  mind  is  filled  and  the 
heart  occupied  by  such  an  object,  you  may,  relying  on  the 
divine  protection,  venture  out  into  the  world,  and  all  its  wealth, 
its  pomp  and  its  pleasures  will  appear  contemptible  indeed,  com- 
pared with  the  scenes  which  you  have  been  contemplating. 

In  this  way,  and  in  this  alone,  can  you  maintain  a  successful 
combat  with  the  world,  and  finally  obtain  a  decided  victory 
over  it;  for  until  your  minds  are  pre-occupied  by  spiritual  ob- 
jects, the  world  will  find  them  empty  and  rush  in  upon  them  like 
a  flood.  Let  me  beseech  those  of  you  who  have  not  already 
done  it,  to  make  trial  of  this  method  during  the  month  on  which 
you  have  now  entered.  Be  not  discouraged,  should  your  first 
attempts  prove  unsuccessful ;  but  persevere,  and  instead  of 
faintly  remembering  Christ  at  his  table  only,  you  will  remember 
him  almost  constantly ;  you  will  feel  in  some  measure  as  the 
apostles  did,  when  they  returned  from  witnessing  his  ascension; 
and  fortified  by  the  powers  of  the  world  to  come,  you  will  be 
enabled  to  tread  the  present  world  under  your  feet. 


SERMON  LYIII. 


CHRIST'S  VICTORY  OVER  SATAN. 


When  a  strong  man  armed  keepeth  his  palace,  his  goods  are  in  peace.  But 
when  a  stronger  than  he  shall  come  upon  him,  he  taketh  from  him  all  his 
armor  wherein  ho  trusted,  and  divideth  his  spoils.  —  Luke  xi.  21,  22. 

For  this  purpose,  says  St.  John,  was  the  Son  of  God  mani- 
fested, that  he  might  destroy  the  works  of  tl)e  devil.  In 
conformity  with  this  gracious  design,  we  find  that  he  no  sooner 
made  his  appearance  on  earth,  than  he  began  to  cast  out  Satan, 
from  his  strong  holds  in  the  bodies  of  men,  by  healing  those 
who  were  possessed,  oppressed  and  vexed  with  devils ;  thus 
exhibiting  a  glorious  and  convincing  proof  of  his  power  and 
willingness  to  save  those,  whose  souls  were  enslaved  by  these 
powers  of  darkness.  The  Scribes  and  Pharisees,  however, 
unable  to  deny  the  reality  of  these  miracles,  and  unwilling  to 
allow  his  divine  authority,  blasphemously  pretended  that  he 
cast  out  devils  by  a  power  derived  from  Beelzebub,  the  prince  of 
the  devils.  In  answer  to  this,  our  blessed  Saviour  replies,  that 
every  kingdom  divided  against  itself  is  quickly  brought  to  des- 
olation; and  that,  therefore,  if  Satan  be  divided  against  himself ; 
if  he  thus  cast  out  himself  as  they  pretended,  his  kingdom  could 
not  stand,  but  must  soon  fall  and  have  an  end.  Having  thus 
answered  these  groundless  and  impious  pretences,  he  proceeds 
in  our  text  to  spiritualize  the  subject,  by  employing  it  to  illustrate 
the  necessity,  nature,  and  design  of  that  deliverance  and  redemp- 


Christ's   victory,  etc. 


125 


tion,  which  it  was  the  great  object  of  his  mission  to  accompHsh. 
In  this  passage  he  gives  us  to  understand,  that  the  soul  of  every 
unconverted  sinner  is  a  palace,  of  which  Satan,  as  a  strong  man 
armed,  keeps  an  entire  and  peaceable  possession ;  and  that  when 
sinners  are  convinced  and  converted,  Christ,  who  alone  is 
stronger  than  this  strong  man,  strips  him  of  his  armor,  casts 
him  out  and  divides  his  spoils.  To  illustrate  these  particulars, 
and  notice  the  instruction  which  they  afford,  is  the  design  of  the 
following  discourse. 

In  the  prosecution  of  this  design  we  would  observe, 
That  the  human  soul  may  be  justly  compared  to  a  palace; 
for  it  is  a  most  beautiful,  noble  and  magnificent  edifice;  an 
edifice  formed  of  imperishable  materials ;  an  edifice  fearfully, 
admirably,  wonderfully  made.  It  is  a  house  not  made  with 
hands,  a  building  of  God,  the  master-piece  of  the  all-wise  and 
all-powerful  Architect,  who  formed  and  adorned  it  for  his  own 
use.  It  is  sufficiently  capacious  to  contain  not  only  the  whole 
creation,  but  even  the  Creator  himself ;  for  it  was  especially 
designed  to  be  the  earthly  residence  of  that  high  and  holy  One, 
who  fills  immensity  and  inhabits  eternity.  Even  now,  debased, 
disfigured  and  polluted  as  it  is  by  sin,  it  bears  the  evident  marks 
of  original  grandeur  and  beauty;  and,  as  the  poet  observes  of 
Beelzebub,  is  majestic  though  in  ruins.  Of  this  magnificent 
and  stately  structure,  thus  originally  built  and  adorned  for  the 
habitation  of  God,  Satan  now,  as  a  strong  man  armed,  keeps 
possession.  This  proposition  contains  three  particulars  which 
deserve  our  attention :  First,  we  may  observe,  that  of  every 
imrenewed  soul,  Satan  keeps  perfect  and  entire  possession. 
Secondly,  he  keeps  possession  as  a  strong  man.  Thirdly,  he 
keeps  possession  as  a  strong  man  armed. 

I.  Of  every  unconverted  soul,  Satan  keeps  perfect  and  en- 
tire possession.  This  is  a  truth  which,  however  mortifying  it 
may  be  to  our  pride,  is  too  plainly  taught  in  the  word  of  God, 
to  be  denied  by  any  who  acknowledge  the  divine  authority  of 
this  sacred  volume.  We  are  there  told,  that  all  who  live 
according  to  the  common  course  of  this  world,  live  according  to 
the  prince  of  the  power  of  the  air,  the  spirit  who  now  worketb 
in  the  children  of  disobedience.  Hence  it  appears,  that,  as  God 
by  his  Spirit  works  in  Christians  both  to  will  and  to  do,  accord- 
ing to  his  own  good  pleasure,  so  Satan,  the  father  of  lies,  works 


126 


CHRIST   S  VICTORY 


powerfully  and  effectually  in  the  hearts  of  impenitent  sinners; 
causing  them  to  listen  to  his  suggestions,  comply  with  his  temp- 
tations, and  fulfil  his  designs. 

Our  blessed  Saviour  also  told  the  Jews,  that  they  were  of  their 
father,  the  devil,  and  that  the  lusts  of  their  father  they  would 
do;  and  to  this  he  adds,  that  he  who  committeth  sin,  is  the 
servant  or  slave  of  sin.  When  Christ  called  Paul  to  be  an 
apostle  to  the  Gentiles,  he  gave  him  a  commission  to  turn  them 
from  the  power  of  Satan  to  God ;  which  evidently  proves  that 
in  their  natural  state,  they  were  subject  to  the  power  of  this 
arch  deceiver  and  apostate;  and  that  from  this  power  they  must 
be  delivered,  before  they  could  receive  an  inheritance  among 
them  that  are  sanctified.  St.  Paul  himself  informs  us,  that  all 
who  oppose  the  truth  are  entangled  in  the  snares  of  Satan,  and 
are  led  captive  by  him  at  his  will ;  and  that  it  is  he  who  blinds 
the  minds  of  all  who  believe  not,  lest  the  glorious  light  of  the 
gospel  should  shine  in  upon  them.  From  other  passages  we 
learn,  that  it  was  he  who  put  it  into  the  heart  of  Judas  to  betray 
Christ,  and  tempted  Ananias  and  Sapphira  to  commit  the  crime 
which  cost  them  their  lives.  In  short,  so  absolute  and  universal 
is  his  control  over  sinful  men,  that  he  is  often,  both  by  our 
Saviour  and  his  apostles,  styled  the  prince,  the  ruler,  and  the 
god  of  this  world. 

And,  my  friends,  even  if  the  word  of  God  had  been  silent  on 
this  subject,  would  not  reason  and  experience  have  led  us  to 
adopt  this  conclusion?  "Is  it  not  evident  that  a  large  proportion 
of  mankind,  conduct  as  if  they  were  the  willing  subjects  of  the 
father  of  lies?  Are  not  his  laws,  which  enjoin  it  upon  us  to 
hate  our  enemies,  to  revenge  insults,  to  envy  rivals,  to  love  the 
world,  to  please  ourselves,  to  slander  others,  to  fulfil  the  desires 
of  the  flesh  and  the  mind,  to  forget  our  Maker,  neglect  his  word, 
transgress  his  commands  and  reject  his  Son ;  incomparably  more 
regarded,  more  obeyed,  than  the  law  of  God,  which  commands 
us  to  love  our  Creator,  to  do  to  others  as  we  wish  them  to  do  to 
us,  to  love  him  supremely,  to  forgive  arid  pray  for  our  enemies, 
to  deny  ourselves,  to  renounce  the  world,  take  up  the  cross  and 
follow  Christ  ? 

Should  this  foe  of  God  and  man  publish  a  revelation  of  his 
own  mind  and  will,  issue  his  orders,  and  promulgate  his  decrees 
to  mankind,  would  he  not  urge  them  to  live  just  as  they  now 


OVER  SATAN. 


127 


do  i  Would  he  not  tell  the  young  to  put  off  the  thought  of 
death,  to  neglect  religion,  to  conform  to  the  world,  to  give  them- 
selves up  without  restraint  to  the  pursuit  of  frivolous  pleasures 
and  amusements,  serving  divers  lusts  and  vanities'?  Would  he 
not  charge  the  middle  aged  to  seek  first  the  good  things  of  this 
life,  instead  of  the  kingdom  of  God  and  his  righteousness;  to 
lay  up  treasures  on  earth  and  not  in  heaven;  to  rise  early,  sit 
up  late,  and  eat  the  bread  of  carefulness;  and  put  off  religion 
to  old  age  1  Would  he  not  command  all  ages  and  ranks  in 
society  to  spend  the  Sabbath  in  idleness;  in  reading  foolish, 
frivolous  or  pernicious  books;  in  transacting,  or  at  least  thinking 
of  their  worldly  business;  in  unprofitable  visits  or  useless  con- 
versation; instead  of  employing  it  in  attending  to  the  great 
things  which  concern  their  everlasting  peace?  Would  he  not 
charge  them  when  in  the  house  of  God,  to  let  their  thoughts 
wander  after  vanities,  to  neglect  or  forget  the  truth  which  is 
proclaimed,  or  to  apply  it  to  their  neighbors  instead  of  them- 
selves? Would  he  not  enjoin  it  upon  them  to  neglect  the  word 
of  God,  and  to  trust  in  their  own  righteousness  ;  or  assure  them, 
as  he  did  our  first  parents,  that  though  they  transgress  and  eat 
forbidden  fruit,  yet  they  shall  not  surely  die?  Would  he  not 
especially  charge  those  who  begin  to  think  seriously  of  religion, 
to  dismiss  all  such  melancholy  and  superstitious  fancies,  and 
either  to  give  themselves  no  concern  respecting  eternity,  or  at 
least  defer  it  to  a  more  convenient  season  ?  In  a  word,  would 
he  not  direct  mankind  to  love  themselves  supremely,  to  do  their 
own  pleasure,  obey  their  own  inclinations,  seek  their  own  exal- 
tation profit  and  honor,  and,  without  regarding  what  God  has 
said,  to  cast  off  his  fear  and  restrain  prayer  before  him,  walking 
in  the  way  of  their  own  hearts,  and  according  to  the  sight  of 
their  own  eyes?  Yes,  my  friends,  these  are  the  secret  wishes 
of  Satan,  these  would  be  his  commands,  should  he  publish  a 
code  of  laws ;  and  hence  it  is  but  too  evident  that  mankind  obey 
him,  that  he  is  the  god  of  this  world,  and  keeps  entire  possession 
of  every  unconverted  soul.  But, 

II.  Of  such  souls  he  keeps  possession  as  a  strong  man.  This 
will  appear  evident  if  we  consider  that  he  can  neither  be  re- 
strained, subdued,  or  driven  out  by  any  created  power.  1st. 
By  created  power  he  cannot  be  restrained  or  subdued.  In  the 
story  of  the  man  among  the  tombs,  who  was  possessed  by  an 


128 


Christ's  victory 


evil  spirit,  we  are  told  that  he  was  often  bound  with  chains  and 
fetters,  yet  he  easily  broke  all  these  bonds,  so  that  no  man  could 
tame  or  subdue  him.  So  it  is  with  those  of  whose  souls  Satan 
keeps  possession ;  they  can  be  bound  or  restrained  by  no  laws 
or  regulations,  human  or  divine.  Their  language  concerning 
the  Son  of  God  is.  We  will  not  have  this  man  to  reign  over  us. 
Let  us  break  his  bands  asunder  and  cast  away  his  cords  from 
us.  In  vain  does  God  present  to  their  breasts  the  curse  of  the 
law,  like  a  flaming  sword;  they  rush  upon  its  sharp  point  and 
are  sure  to  perish.  In  vain  does  he  place  before  them  the  fire 
that  never  shall  be  quenched ;  they  throw  themselves  headlong 
into  its  devouring  flames.  In  vain  does  he  endeavor  to  bind 
them  with  the  bands  of  gratitude  and  the  cords  of  love ;  they 
break  them,  as  Samson  broke  the  cords  of  the  Philistines,  with 
which  he  was  bound.  In  vain  does  he  endeavor  to  restrain 
them  by  the  warnings  of  conscience,  and  the  remonstrances  of 
his  Spirit ;  they  regard  them  no  more  than  the  spider's  web.  If 
divine  restraints  are  thus  insuflicient,  it  cannot  be  expected  that 
human  laws  will  avail.  Though  by  the  aid  of  prisons,  scourges 
and  gibbets,  external  crimes  may  be  partially  prevented,  yet 
where  is  the  lawgiver  to  be  found,  who  has  been  able  to  restrain 
wandering  thoughts,  to  keep  down  the  secret  workings  of  envy, 
pride,  selfishness  and  revenge;  or  even  to  chain  up  a  false  and 
slanderous  tongue? 

And  as  neither  divine  nor  human  laws  can  restrain  or  subdue 
the  strong  man,  who  reigns  in  the  sinner's  breast,  so  neither  can 
the  sinner  himself  effect  this,  by  any  exertions  of  his  own.  It 
is  true,  indeed,  he  could  do  this  if  he  would  ;  but  alas  he  has  no 
will  to  do  it,  for  his  will  is  entirely  on  the  side  of  Satan,  who 
has  bound  it  in  fetters,  too  strong  to  be  broken.  He  is  not  only 
a  captive,  but  a  willing  captive.  He  is  pleased  with  his  slavery, 
and  fancies  there  is  music  in  the  rattling  of  his  chains.  liike 
the  Jews,  he  is  ready  to  say,  I  was  never  in  bondage;  and,  like 
them,  he  has  no  wish  to  be  free:  so  that  he  alone  who  says  to 
the  roaring  billows.  Thus  far  shall  ye  come  and  no  farther,  is 
able  to  restrain  the  rage  and  malice  of  Satan,  and  lay  his  hand 
on  the  strong  corruptions  of  the  human  heart. 

III.  If  no  created  power  can  bind  or  restrain  the  strong  man 
who  reigns  in  the  sinner's  heart,  much  less  can  this  power  pre- 
vail to  cast  him  out.    This  the  ministers  of  Christ  too  often  find 


OVER  SATAN. 


129 


by  painful  experience.  They  call  upon  sinners  in  the  name  of 
the  Lord,  to  turn  from  their  evil  ways  and  live ;  but  the  god  of 
this  world,  the  strong  man  armed,  blinds  their  eyes,  stops  their 
ears,  and  hardens  their  hearts,  so  that  they  call  in  vain.  Like 
our  Saviour's  disciples  Avhen  he  was  upon  the  mount,  they  charge 
this  dumb  and  deaf  spirit,  in  the  name  of  Jesus  Christ  of  Naz- 
areth, to  come  out ;  but  he  ridicules  their  authority,  and  laughs 
at  their  efforts.  In  vain  do  they  employ  threatenings  and  prom- 
ises, commands  and  entreaties,  arguments  and  motives,  prayers 
and  tears.  The  strong  man  still  keeps  possession,  notwith- 
standing their  most  vigorous  efforts.  Without  divine  assistance, 
Paul  and  ApoUos  may  labor  in  vain,  and  spend  their  strength, 
for  naught.  Still  less  can  the  moralist  or  the  philosopher  force 
him  from  his  palace.  They  may  declaim  eloquently  and 
copiously  on  the  beauty  and  fitness  of  virtue,  and  the  deformity 
of  vice;  but  it  is  like  attempting  to  charm  the  deaf  adder,  who 
will  not  hear,  or  regard  the  voice  of  the  charmer,  charm  he 
never  so  wisely. 

Even  the  sinner  himself  cannot  cast  out  this  powerful  tyrant, 
who  has  obtained  such  complete  dominion  over  him.  True 
indeed,  as  we  observed  before,  he  is  so  well  pleased  with  his 
bondage,  that  he  seldom  wishes  for  or  seeks  deliverance.  But 
at  times,  conscience  alarms  him  by  her  reproaches;  he  finds 
that  the  ways  of  transgressors  are  hard;  he  dreads  what  the  end 
of  these  things  will  be;  and  therefore  forms  some  weak  resolu- 
tions, and  makes  some  faint  efforts,  to  root  out  the  tyrant  of  his 
breast,  and  recover  his  liberty.  But  if  these  efforts  are  made  in 
his  own  strength,  they  are  always  in  vain ;  and,  like  all  ineffec- 
tual efforts  to  throw  off  the  yoke  of  oppression,  they  only  render 
it  more  grievous  and  difficult  to  break.  Even  if  the  evil  spirit 
appears  to  be  cast  out  for  a  time,  and  an  external  reformation 
takes  place,  he  soon  returns,  bringing  with  him  seven  other 
spirits,  still  more  wicked ;  so  that  the  latter  end  of  such  a  man 
is  worse  than  the  first.  With  the  utmost  propriety,  therefore, 
may  Satan,  who  thus  keeps  possession  of  the  sinner's  heart,  be 
represented  as  a  strong  man.  But, 

lU.  He  keeps  possession,  not  only  as  a  strong  man,  but  as  a 
strong  man  armed.  He  has  his  armor,  both  offensive  and  de- 
fensive; and  with  this  he  defends  and  fortifies  his  palace  in  the 
soul,  and  attempts  to  make  it  strong  against  the  Captain  of  our 

'^OL.  ra.  17 


130 


Christ's  victoky 


salvation.  This  armor  is  directly  the  reverse  of  that  Christian 
armor  which  St.  Paul  describes,  in  his  Epistle  to  the  Ephesians. 
Instead  of  being  girded  with  the  girdle  of  truth,  he  girds  the 
sinner  with  the  girdle  of  error,  falsehood  and  deceit.  Instead 
of  the  breastplate  of  Christ's  righteousness,  he  furnishes  him 
with  a  breastplate  of  his  own  fancied  righteousness,  goodness 
and  morality.  Instead  of  the  shield  of  faith,  which  the  Chris- 
tian possesses,  the  sinner  has  the  shield  of  unbelief;  and  with 
this  he  defends  himself  against  the  threatenings  and  curses  of 
the  law,  and  all  the  arrows  of  conviction,  which  are  aimed  at 
him  by  the  ministers  of  Christ.  Instead  of  having  on  for  a 
helmet  the  hope  of  salvation,  by  faith  in  the  Saviour's  blood, 
Satan  furnishes  his  subjects  with  a  false  hope  of  obtaining  sal- 
vation at  last,  let  them  live  as  they  please ;  and  instead  of  the 
sword  of  the  Spirit,  wliich  is  the  word  of  God,  he  teaches  them 
to  wield  the  sword  of  a  tongue  set  on  fire  of  hell,  and  furnishes 
them  with  a  magazine  of  cavils,  sneers,  excuses  and  objections, 
Avith  which  they  attack  religion  and  defend  themselves.  He 
also  builds  for  them  many  refuges  of  lies,  in  which,  as  in  a 
strong  castle,  they  fondly  hope  to  shelter  themselves  from  the 
wrath  of  God. 

Having  thus  shown  that  the  unrenewed  soul  is  a  palace,  of 
which  Satan,  as  a  strong  man  armed,  keeps  possession,  we 
proceed  to  observe, 

IV.  That  while  he  thus  keeps  possession,  his  goods,  or  in 
other  words,  his  subjects,  are  at  peace.  Not,  however,  that 
impenitent  sinners  now  enjoy,  or  ever  will  enjoy  true  peace  of 
mind ;  for  there  is  no  peace,  saith  my  God,  to  the  wicked.  No, 
they  are  constantly  and  anxiously  seeking  rest,  and  vainly 
inquiring,  who  will  show  us  any  good  ?  and  their  repeated  dis- 
appointments, cares  and  perplexities,  together  with  their  imruly 
appetites,  passions  and  desires,  render  their  minds  like  the 
troubled  sea  which  cannot  rest.  But  the  peace  which  the  sub- 
jects of  Satan  enjoy,  consists  in  these  two  particulars  :  (1.)  They 
are  seldom  if  ever  much  alarmed  respecting  their  own  salvation. 
Like  madmen,  who  fancy  themselves  kings  and  emperors,  the 
sinner  thinks  that  he  is  rich  and  increased  in  goods,  and  has 
need  of  nothing ;  and  does  not  in  the  least  suspect  that  he  is 
poor,  and  miserable,  and  blind,  and  naked.  He  has  a  good 
opinion  of  himself,  suspects  no  danger,  thinks  little  of  death  or 


OVER  SATAN. 


131 


eternity ;  or  if  he  does,  fancies  that  he  is  already  prepared,  and 
that  there  is  no  cause  of  anxiety  or  alarm.  True  he  may,  oc- 
casionally, notwithstanding  his  armor,  be  slightly  wounded  by 
the  arrows  of  conviction,  or  he  may  hear  the  curses  and  terrors 
of  the  law  proclaimed  by  God's  ministers,  when  they  lift  up 
their  voices  as  a  trumpet,  to  warn  him  of  his  transgressions ; 
but  he  listens  to  them  as  to  the  noise  of  distant  thunder,  which, 
though  it  rolls  over  the  heads  of  others,  threatens  no  danger  to 
himself,  and  is  quickly  forgotten  amid  the  hurry  and  bustle  of 
worldly  pursuits. 

(2.)  The  sinner  enjoys  peace,  because  there  is  nothing  in  his 
soul  to  take  the  part  of  God  against  Satan,  and  thus  produce 
intestine  war  and  commotion.  All  his  powers  and  faculties  are 
leagued  against'God,  on  the  side  of  sin,  unless  we  except  his 
conscience,  and  this  soon  becomes  seared  and  stupefied,  so  that 
its  voice  is  seldom  heard.  There  is  consequently  in  the  sinner's 
breast  none  of  that  inward  warfare  which  the  Christian  feels,  no 
lusting  of  the  flesh  against  the  spirit,  and  of  the  spirit  against 
the  flesh.  In  this  respect  all  is  calm  and  peaceful  within,  but, 
alas,  it  is  the  calmness  and  peace  of  spiritual  death. 

His  understanding,  his  will,  his  affections  and  imagination 
are  all  chained  up  in  spiritual  bondage,  darkness  and  death. 
The  foe  of  God  and  man  reigns  supreme  and  uncontrolled  on 
the  throne  of  his  heart;  all  his  mental  and  corporeal  faculties 
are  so  many  instruments  of  unrighteousness,  to  displease  and 
dishonor  his  Maker ;  yet  he  is  careless  and  secure,  suspects  no 
danger,  and,  while  hardening  himself  against  God,  hopes  to 
prosper.  Such  is  the  deplorable  situation  of  every  unawakened, 
impenitent  sinner;  and  such  it  ever  will  be,  unless  Christ,  who 
is  stronger  than  the  strong  man  armed,  by  the  power  of  his 
Spirit  and  grace,  comes  upon  him,  overcomes  him,  takes  from 
him  his  armor,  and  divides  his  spoils. 

In  the  description  here  given  of  the  great  and  glorious  victory 
which  Christ  obtains  over  the  god  of  this  world,  when  he  casts 
him  out  from  the  soul  of  which  he  has  taken  possession,  we 
may  notice,  in  the  first  place,  that  he  comes  upon  him  unawares. 
Never  does  the  sinner  begin  to  seek  Christ,  unless  Christ  begins 
to  seek  the  sinner ;  for  we  are  assured  there  are  none  who  ever 
seek  after  God.  But  when  our  blessed  Saviour  comes  with  the 
godlike  design  of  delivering  the  captive  from  the  hand  of  the 


132 


CHKISTS  VICTORY 


mighty,  he  girds  on  his  sword,  and  rides  forth  prosperou/iy  in 
his  chariot  of  salvation,  arrayed  in  meekness,  truth  and  right- 
eousness ;  and  in  a  moment  when  the  sinner  perhaps  least 
expects  or  wishes  it,  he  suddenly  feels  the  arrows  of  conviction 
sharp  in  his  heart.  Then  his  false  peace  is  at  an  end.  Con- 
science no  longer  sleeps  ;  he  no  longer  hears  as  though  he  heard 
not ;  the  blind  eyes  begin  to  open,  the  stony  heart  begins  to 
melt.  The  weapons  of  Christ's  ministers,  which  are  not  carnal 
but  spiritual,  then  become  mighty,  through  God,  to  cast  down 
all  his  high  thoughts  and  imaginations,  and  he  for  the  first  time 
finds  himself  a  poor,  miserable,  helpless  captive,  a  wretched, 
self-condemned  sinner  ;  and  all  within  is  remorse,  anxiety  and 
alarm. 

Again  :  In  farther  carrying  on  this  glorious  work,  the  Captain 
of  our  salvation  takes  from  the  strong  man  armed  all  the  armor 
in  which  he  trusted.  He  strips  the  sinner  of  the  breastplate  of 
self-righteousness,  causes  the  shield  of  unbelief  to  fall  from  his 
hand,  takes  away  the  false  hopes  of  salvation  which  composed 
his  helmet,  quenches  the  fiery  sword  of  an  iuflamed  tongue, 
scatters  all  his  magazines  of  cavils,  excuses  and  objections,  and 
beats  down  the  refuges  of  lies  in  which  he  trusted. 

Once  more  :  Satan  being  thus  baflled  and  disarmed,  the  tri- 
umphant conqueror  proceeds  to  divide  his  spoils.  The  soul, 
which  was  once  his  palace,  is  transformed  into  the  habitation 
of  Christ,  and  a  meet  temple  for  the  Holy  Spirit  of  God.  All 
his  mental  and  corporeal  faculties  are  now  transformed  into 
instruments  of  righteousness,  to  serve  and  glorify  God.  His 
time,  his  talents,  his  property,  himself  and  all  that  he  has,  are 
consecrated  to  the  work  of  obedience  and  praise.  This  is  the 
work,  and  these  the  spoils  of  the  conqueror. 

My  friends,  what  a  glorious  change  is  here !  That  soul,  which 
was  once  the  palace,  the  castle  and  strong  hold  of  Satan,  the 
den  of  every  unclean  and  hateful  lust,  is  now  the  temple  of 
God,  and  filled  with  the  graces  of  his  Spirit.  The  wretched 
slaves  of  sin,  chained  up  in  spiritual  darkness  and  death,  igno- 
rant of  their  danger,  pleased  with  their  situation,  and  not  even 
Avishing  to  be  delivered,  are  now  brought  into  the  glorious  light 
and  liberty,  and  adopted  as  the  children  of  God.  The  distracted 
sinner,  who,  like  the  man  possessed  among  the  tombs,  once 
madly  endeavored  to  wound  and  eternally  destroy  his  own  soul, 


OVER  SATAN. 


133 


by  his  vices,  now  sits  as  a  humble  disciple  at  the  feet  of  Jesus, 
clothed  with  his  righteousness,  adorned  with  his  graces,  and  in 
nis  right  mind.  Surely  none  but  God  alone  can  produce  a 
change  as  happy  and  glorious  as  this.  Surely  there  may  well 
be  joy  in  heaven  to  behold  it. 

Permit  me  now,  by  way  of  improvement,  to  remind  you,  my 
Christian  friends,  who  have  tasted  that  the  Lord  is  gracious,  of 
the  time  when  Satan,  as  a  strong  man  armed,  kept  possession 
of  your  hearts,  and  led  you  captive  at  his  will,  while  you  were 
at  peace  and  feared  no  danger.  Remember  how  you  were  then 
pleased  and  satisfied  with  your  bondage ;  how  you  loved  dark- 
ness ;  how  long  you  resisted  and  grieved  the  Spirit  of  God  ;  how 
you  were  wont  to  say  to  him  who  came  to  accomplish  your 
deliverance,  What  have  we  to  do  with  thee?  Remember  these 
things  and  then  consider  what  you  owe  to  Him  who  has  done 
such  great  things  for  you. 

Remember  these  things,  and  then  consider  how  you  ought  to 
pity  and  pray  for  those  miserable  captives  who  are  yet  in  that 
deplorable  bondage,  exposed  to  endless  perdition,  and  yet  are  at 
peace  and  satisfied  with  their  condition.  Remember  these 
things,  and  let  the  remembrance  increase  your  humility,  inflame 
your  love,  and  animate  your  soul,  and  cause  you  to  be  as  active, 
cheerfu',  diligent,  and  persevering  in  the  service  of  God,  as  you 
formerly  were  in  the  service  of  Satan. 

Fror\  those  who  have  been  brought  out  of  darkness  and 
slaver^'-  into  the  glorious  liberty  of  the  children  of  God,  we 
would  next  turn  to  those  who  are  still  in  the  gall  of  bitterness 
and  br  nds  of  iniquity.  You  are  perhaps  ready,  my  friends,  to 
pity,  i*'  not  despise  the  Christian,  on  account  of  the  restraints 
and  o'tligations  under  which  he  is  laid  by  his  belief;  but  in 
realitv,  he  has  infinitely  more  reason  to  pity  and  weep  over  you. 
The  service  of  the  Christian  is  perfect  liberty;  for  Christ's 
comn-andments  are  not  grievous,  but  his  yoke  is  easy  and  his 
burd'm  light.  His  service  also  is  honorable,  and  will  receive  a 
rich  "-eward ;  for  he  serves  the  King  of  kings  and  Lord  of  lords, 
who  will  give  him  a  crown  of  glory  and  eternal  life. 

B-;t  you,  who  boast  of  your  liberty,  are  enslaved  in  worse 
thar  Egyptian  bondage.  You  serve  and  obey  the  father  of  lies : 
yoi'  live  just  as  he  would  have  you,  and  he  doubtless  exults, 
with  diabolical  joy  and  triumph,  to  see  his  miserable  victims, 


134  Christ's  victory 

■whom  he  leads  captive  at  his  will,  proud  and  pleased  with  their 
chains,  and  running  thoughtless  and  secure  the  broad  road  to 
ruin. 

But  his  service,  which  you  thus  love  is  not  only  base  and 
dishonorable,  but  ruinous  and  destructive;  for  the  wages  he 
bestows  is  eternal  death.  Yet  by  his  diabolical  art  he  has  so 
blinded  your  minds,  that  you  believe  not.  You  think  there  is 
no  danger;  the  gospel  is  hid  from  you,  as  it  is  from  those  who 
are  lost;  and  unless  the  blessed  Redeemer,  who  is  stronger  than 
the  strong  man  armed,  should  see  fit  in  infinite  mercy,  to  come 
and  open  your  eyes,  and  turn  you  from  the  power  of  Satan  to 
God,  you  will  continue  careless  and  secure,  conformed  to  the 
world,  and  pursuing  its  pleasures,  riches  and  honors,  till  you 
open  your  eyes  too  late  in  eternity. 

From  this  state,  my  friends,  we  cannot  deliver  you.  We 
cannot  even  convince  you  that  you  are  in  such  a  state,  and 
probably  many  of  yon  have  heard  the  present  discourse,  without 
the  smallest  suspicion  that  it  is  a  description  of  your  own  char- 
acter and  situation.  But  this  false  peace  and  security,  instead 
of  proving  that  you  are  safe,  only  proves  more  clearlj''  your 
danger.  It  proves  that  the  strong  man  armed  is  not  disturbed 
in  his  possession,  but  that  he  keeps  you  in  peace.  Another 
thing  which  clearly  proves  this,  is,  that  even  now  you  are  using 
the  armor  of  the  god  of  this  world,  to  defend  yourselves  against 
the  truth  which  we  are  delivering.  Some  of  you  are  putting  on 
as  a  defence,  the  breastplate  of  self-righteousness,  and  pretending 
that  you  cannot  possibly  be  so  bad  as  is  now  represented. 
Others  are  holding  up  the  shield  of  unbelief  to  defend  them- 
selves against  the  terrors  of  the  law,  and  resolving  that  they 
will  not  believe  their  situation  to  be  such  as  has  now  been 
described,  or  that  the  word  of  God  is  literally  and  strictly  true. 
Others  again  are  putting  on  the  helmet  of  a  false  hope  of  salva- 
tion, though  they  continue  in  sin;  while  some,  perhaps,  are 
ready  to  bring  forward  the  magazine  of  cavils,  objections  and 
excuses  with  which  the  father  of  lies  furnishes  them. 

But,  my  friends,  if  any  of  you  are  trusting  to  this  armor,  you 
are  trusting  to  the  armor  of  Satan;  and  though  it  may  defend 
you  from  the  arrows  of  conviction  now,  yet  it  will  not  defend 
you,  hereafter,  against  those  bolts  of  divine  indignation,  which 
will  fall,  like  blasting  lightnings,  on  the  head  of  the  guilty. 


OVER  SATAN. 


135 


There  will  be  no  unbelief  in  hell,  for  even  the  devils  believe  and 
tremble.  Instead  then  of  uniting  with  the  foe  of  God  and  man 
to  destroy  your  own  souls,  by  madly  hardening  yourselves 
against  God,  and  contending  with  the  Almighty,  let  me  entreat 
you  instantly  to  throw  down  the  weapons  of  your  rebellion, 
and  cry  earnestly  to  Him  who  is  able  to  save ;  to  deliver  you 
from  the  strong  man  armed,  who  now  keeps  possession  of  your 
souls.  This  he  is  ever  willing  and  ready  to  do  ;  for  it  was  the 
great  object  of  his  coming  on  earth,  as  he  himself  declares  : 
The  Spirit  of  the  Lord  God  is  upon  me,  because  the  Lord  hath 
anointed  me  to  preach  good  tidings  unto  the  meek  ;  he  hath  sent 
me  to  bind  up  the  broken  hearted,  to  proclaim  liberty  to  the 
captive,  and  to  set  at  liberty  them  that  are  bruised.  Awake 
then  to  a  sense  of  your  situation ;  no  longer  indulge  that  false 
peace  which  will  prove  your  destruction;  but  awake;  arise; 
make  a  struggle  for  liberty  now,  or  expect  to  remain  forever  the 
slaves  of  Satan,  prisoners  in  the  regions  of  despair,  under  chains 
of  everlasting  darkness.  Trust  not  however  to  your  own 
struggles,  but  apply  to  Him  who  alone  is  able  to  overcome  the 
god  of  this  world.  Look  to  Him  for  help,  and  you  will  not  be 
disappointed,  for  his  grace  is  sufficient  for  you. 

And  you,  my  Christian  friends,  if  you  have  relatives  who  are 
possessed  by  a  dumb  spirit,  so  that  they  will  not  pray,  or  a  deaf 
spirit,  so  that  they  will  not  hear,  or  who  have  been  long  bound 
as  it  were  in  fetters  of  brass,  by  the  powers  of  darkness,  bring 
them  to  Jesus.  Cry  unto  him  like  the  woman  of  Canaan,  Lord 
Jesus  have  mercy  and  heal  my  friends,  who  are  ensnared,  en- 
slaved and  vexed  by  an  evil  spirit ;  and  though  he  appear  to 
heed  you  not,  to  treat  you  unkindly,  or  to  give  you  no  answer, 
yet  be  not  discouraged.  Continue  to  plead,  and  hope  all  things 
from  his  infinite  compassion. 


SERMON  LIX. 


CHRIST'S  LOVE  FOR  THE  CHURCH. 


Christ  loved  the  church  and  gave  himself  for  it,  that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  water  hy  the  word ;  that  lie  might  present  it 
to  himself  a  glorious  church,  not  having  spot,  or  wrinkle,  or  any  such 
thing  ;  but  that  it  should  be  holy  and  without  blemish. 

Ephesians  v.  25—27. 


In  his  epistles  to  the  Corinthians,  St.  Paul  informs  us  that  he 
determined  to  know  or  make  known,  nothing  but  Jesus  Christ 
and  him  crucified.  Did  he  then  intend  so  to  confine  himself  to 
the  doctrines  of  the  cross,  as  to  say  nothing,  in  his  preaching,  of 
moral  duties'?  By  no  means.  All  his  epistles  prove  that  he  did 
not.  But  he  intended  to  illustrate  and  enforce  moral  duties  in 
an  evangelical  manner,  by  motives  and  illustrations  derived 
from  the  cross  of  Christ.  A  striking  instance  of  this  we  have 
in  the  context,  in  which  he  explains  and  inculcates  the  duties  of 
husbands  and  wives.  We  should  be  ready,  at  first  view,  to 
imagine  that  these  duties  have  nothing  to  do  with  the  doctrines 
of  the  gospel,  and  that  they  must  be  enforced  by  considerations 
derived  from  some  other  quarter.  But  the  Apostle  shows  us 
that  this  would  be  a  mistake.  By  alluding  to  the  union  between 
Christ  and  his  church,  he  illustrates  and  enforces  the  duties  of 
the  married  state  in  the  most  clear  and  striking  manner  possible. 
Wives,  says  he,  submit  yourselves  unto  your  own  husbands,  as 
unto  the  Lord  ;  for  the  husband  is  the  head  of  the  wife,  even  as 


Christ's   love   for   the    church.  137 

Christ  is  the  head  of  the  Church.  Therefore,  as  the  church  is 
subject  to  Christ,  so  let  the  wives  be  subject  to  their  own  hus- 
bands in  every  thing.  Husbands,  love  your  wives,  even  as 
Christ  loved  the  church,  and  gave  himself  for  it,  that  he 
might  sanctify  and  cleanse  it  with  the  washing  of  water  by  the 
word;  that  he  might  present  to  himself  a  glorious  church,  not 
having  spot,  or  wrinkle^  or  any  such  thing;  but  that  it  should 
be  holy  and  without  blemish.  Thus,  you  see,  that  even  while 
inculcating  the  duties  resulting  from  the  married  state,  the 
Apostle  still  adhered  to  his  determination  to  preach  nothing  but 
Christ  and  him  crucified. 

In  the  passage  thus  introduced  we  have  four  things  which 
deserve  our  attention : 

I.  The  object  of  Christ's  love ;  the  church. 

II.  The  proof  of  his  love  ;  he  gave  himself  for  it. 

III.  The  design  of  his  love ;  that  he  might  sanctify,  demise 
and  present  it  to  himself  a  glorious  and  spotless  church. 

IV.  The  means  by  Avhich  he  effects  this ;  the  washing  of 
water  and  the  word.  A  few  reflections  on  these  several  particu- 
lars, will  compose  the  following  discourse. 

I.  Let  us  consider  the  object  of  Christ's  love;  the  church. 
By  the  church  here,  you  are  doubtless  sensible  is  not  meant  any 
particular  church,  as  the  church  at  Rome,  at  Corinth  or  Ephesus, 
but  the  church  universal.  You  are  also  probably  aware  that 
the  church  universal  which  Christ  loved,  and  for  which  he  died, 
does  not  include  all  the  members  of  his  visible  church,  who  are 
united  to  him  by  an  external  profession;  for  the  Scriptures 
clearly  teach,  and  melancholy  experience  incontestibly  proves, 
that  many  of  these  are  insincere,  and  either  wilfully  deceive 
others,  or  are  deceived  themselves.  It  is  therefore  the  real, 
invisible  church  which  is  here  intended,  including  all  who  ever 
have  believed,  or  who  ever  will  believe  in  the  Lord  Jesus  Christ 
With  a  true  and  living  faith ;  all,  in  a  word,  who  were  given  to 
him  by  his  Father  in  the  covenant  of  redemption.  In  this 
covenant  God  promised  his  Son,  that  if  he  would  make  his  soul 
&ri  offering  for  sin,  he  should  have  a  seed,  and  a  people  to  serve 
him,  and  that  this  people  should  be  made  willing  to  serve  him 
in  the  day  of  his  power.  Of  these  persons  Christ  speaks,  when 
he  says,  all  that  the  Father  hath  given  me  shall  come  to  me, 
and  him  that  cometh  to  me,  I  will  in  no  wise  cast  out.  To 

VOL.  HI.  18 


138  Christ's  love 

these  also  he  refers  in  his  last  prayer:  I  have  manifested  thy 
name  to  them  which  thou  gavest  me  out  of  the  world ;  thine 
they  were  and  thou  gavest  them  me.  I  pray  for  them.  I  pray 
not  for  the  world,  but  for  them  which  thou  hast  given  me,  for 
they  are  thine.  Neither  pray  I  for  these  alone,  but  for  all  them 
also,  who  shall  believe  on  me  through  their  word.  From  these 
passages  it  appears,  that  the  church,  which  was  given  to  Christ, 
the  church  which  he  loves  and  for  Avhich  he  prays,  includes  all 
who  did  then  believe,  and  all  who  should  afterwards  believe  on 
him  to  the  end  of  time.  If  any  doubt  this,  and  allege  that 
Christ  loves  and  prays  for  none  till  they  actually  become  mem- 
bers of  his  visible  church,  we  would  refer  them  to  the  tenth 
chapter  of  John.  We  there  find  Christ  saying,  I  am  the  good 
Shepherd,  and  I  lay  down  my  life  for  the  sheep.  And  other 
sheep  I  have,  who  are  not  of  this  fold.  Them  also  I  must 
bring ;  and  they  shall  hear  my  voice ;  and  there  shall  be  one 
fold  and  one  shepherd;  or  in  other  words,  one  church  and  one 
head.  Here  Christ  evidently  speaks  of  some  of  his  sheep,  who 
had  not  yet  been  brought  into  his  fold,  or  visible  church  ;  and 
at  the  same  time  predicts  that  they  shall  be  brought  in,  in  due 
time.  He  does  not  therefore  love  persons,  because  they  ara 
members  of  his  church ;  but  they  become  members  of  his  church, 
because  he  first  loved  them  as  given  to  him  by  his  Father. 
Agreeably  we  find  him  saying  to  his  disciples.  Ye  have  not 
chosen  me,  but  I  have  chosen  you.  And  again  he  says  to  them, 
As  the  Father  hath  loved  me,  even  so  have  I  loved  you.  But 
he  elsewhere  tells  us,  that  his  Father  loved  him  before  the 
foundation  of  the  world.  If  then  he  loves  his  disciples,  even 
as  the  Father  loves  him,  he  must  have  loved  them  before  the 
foundation  of  the  world;  and  he  may  justly  say  to  all  his  real 
disciples,  as  he  does  to  his  ancient  church,  I  have  loved  thee 
with  an  everlasting  love,  therefore  with  loving  kindness  have  I 
drawn  thee.  And  as  this  love  of  God  to  his  Son  is  sincere, 
ardent,  constant  and  unchangeable,  such  must  be  the  love  of 
Christ  to  his  church.  This  leads  us  to  consider,  as  was  pro- 
posed, 

n.  The  proof  of  Christ's  love  to  his  church:  He  gave  himself 
for  it.  Observe  what  he  gave  ;  not  meraly  his  time,  not  his  ex- 
ertions, not  his  perfections,  but  himself,  his  whole  self,  without 
tne  least  reserve.    Such  was  the  greatness,  the  intensity  of  his 


FOR    THE  CHURCH. 


139 


love  for  his  church,  that  he  devoted  to  it  his  body,  his  soul,  his 
blood,  his  very  life,  to  be  disposed  of  as  its  welfare  required. 
Observe  too,  to  what  he  gave  himself.  He  gave  himself  up  to 
disgrace  and  ignominy.  Though  he  was  in  the  form  of  God 
and  thought  it  no  robbery  to  be  equal  with  God,  yet  he  humbled 
and  made  himself  of  no  reputation,  took  upon  him  the  form  of 
a  servant,  was  made  in  the  likeness  of  sinful  flesh,  and  suffered 
himself  to  be  despised  and  rejected  of  men.  He  gave  himself 
up  to  the  most  abject  poverty :  Ye  know  the  grace  of  our  Lord 
Jesus  Christ,  that  though  he  was  rich,  yet  for  our  sakes  he  be- 
came poor,  that  we,  through  his  poverty,  might  be  rich.  He 
gave  himself  up  to  sorrow,  suffering,  shame  and  reproach.  All 
they  that  see  me,  says  he,  laugh  me  to  scorn  :  they  shoot  out 
the  lip,  they  shake  the  head,  saying,  he  trusted  in  the  Lord  that 
he  would  deliver  him.  Reproach  hath  broken  my  heart,  and  I 
am  full  of  heaviness.  I  looked  for  some  to  take  pity,  but  there 
was  none,  and  for  comforters,  but  I  found  none.  I  gave  my  back 
to  the  smiters,  and  my  cheek  to  them  that  plucked  off  the  hair. 
I  hid  not  my  face  from  shame  and  spitting.  Behold  and  see,  all 
ye  that  pass  by,  if  there  be  any  sorrow  like  my  sorrow.  He 
was  indeed  a  man  of  sorrows  and  acquainted  with  grief.  He 
gave  himself  up  into  the  hands  of  his  bitterest  and  most  impla- 
cable enemies.  This  is  above  all  things  disagreeable  and  hateful 
to  nature.  Few  things  can  be  conceived  of  more  abhorrent  to 
our  feelings,  than  to  be  delivered  into  the  power  of  raging, 
insulting,  blood-thirsty  foes,  who  will  exhaust  all  the  arts  of 
cruelty  in  tormenting  us,  and  mock  our  dying  agonies  with 
scoffs,  revilings,  and  the  exclamations  of  savage  triumph. 
What,  my  friends,  could  induce  you  to  throw  yourselves  into  a 
dark  and  loathsome  pit,  filled  with  deadly  serpents,  scorpions, 
and  other  poisonous  and  disgusting  reptiles,  all  brandishmg  their 
envenomed  stings,  and  eager  to  devour  you?  Yet  this  world, 
into  which  the  Son  of  God  voluntarily  descended  for  our  sakes, 
was  far  more  hateful,  dreadful,  and  loathsome  to  his  holy  nature, 
than  such  a  pit  would  be  to  us;  and  the  poisonous  rage  of 
serpents  and  scorpions,  is  far  inferior  in  malignity  and  in  the 
sufferings  which  it  can  inflict,  to  that  rancorous  enmity  which 
exists  in  the  hearts  of  sinners,  to  which  Christ  gave  himself  up. 

Nor  was  this  all.  He  also  gave  himself  up  to  the  powers  of 
darkness,  who  harassed  and  tormented  his  mind,  incomparably 


140 


CHRIST    S  LOVE 


worse  than  men  could  his  body.  The  prince  of  this  world,  said 
he,  Cometh.  He  saw  him  approaching;  approachnig  to  fill  his 
soul  with  unutterable  anguish,  and  fulfil  the  prediction  that  he 
should  bruise  Christ's  heel,  that  is  his  human  nature.  We  see 
in  the  case  of  Job  what  the  powers  of  darkness  can  do,  and  how 
unspeakably  they  can  torture  and  distract  the  soul,  even  while 
controlled  by  divine  power.  What  then  must  Christ  have  suf- 
fered from  them,  when  they  were  permitted  without  restraint, 
to  exert  all  their  rage  and  cruelty  to  destroy  him,  if  possible; 
and  if  not,  to  increase  to  the  utmost  his  wretchedness.  Yet  to 
this  Christ  gave  himself  up  for  his  church. 

But  the  proofs  of  his  love  do  not  end  here.  He  also  gave 
himself  up  to  the  wrath  of  God ;  to  the  curse  of  his  broken 
law.  He  surrendered  himself  up  as  a  sinner  into  the  hands  of 
incensed  justice;  and  while  he  thus  stood  in  the  sinner's  place. 
God  treated  him  as  if  he  had  been  a  sinner.  He  hid  his  face 
from  him;  set  the  terrors  of  his  wrath  in  array  against  him, 
made  him  the  mark  of  those  arrows,  the  poison  of  which  drinks 
lip  the  spirits,  and  plunged  the  flaming  sword  deep  in  his  inmost 
soul.  In  this,  the  very  essence  of  his  suflferings  consisted.  All 
that  men  and  devils  could  do,  he  bore  without  a  groan.  But 
when  the  weight  of  divine  wrath  crushed  him  down,  when  his 
Father's  face  was  hidden  from  his  view ;  and  he  beheld  him 
only  in  the  character  of  an  awful,  holy,  avenging  God,  as  a 
consuming  fire  to  sinful  creatures,  then  his  anguish  could  no 
longer  be  concealed,  but  burst  forth  in  that  heart-rending  ex- 
clamation. My  God,  my  God,  why  hast  thou  forsaken  me ! 

Such  were  the  sufferings  which  Christ  endured  for  the  sake 
of  his  church:  such  the  proofs  of  love  which  he  has  given  it. 
And  what  proofs  can  be  conceived  of,  more  strong  or  satisfac- 
tory? We  think  it  a  proof  of  love  to  perform  acts  of  kindness 
to  others,  when  we  can  do  it  without  much  personal  suffering 
or  inconvenience.  Should  we  redeem  a  friend  from  slavery  at 
the  expense  of  our  whole  fortune,  we  should  expect  that  his 
gratitude  for  such  a  proof  of  affection,  would  cease  but  with  his 
life.  And  should  we  sacrifice  our  life  to  preserve  his,  it  would 
be  acknowledged  by  all  that  we  had  given  the  strongest  possible 
evidence  of  our  love;  for  greater  love  hath  no  man  than  this, 
that  a  man  lay  down  his  life  for  his  friend.  Yet  all  this  would 
be  nothing,  and  less  than  nothing  in  comparison  with  what 


FOR    THE    CHURCH.  141 

Christ  has  done  for  his  church  ;  with  what  he  has  done,  not  for 
friends,  but  for  rebels  and  enemies.  Well  then  may  he  commend 
the  greatness  of  his  love,  in  that  while  we  were  enemies,  he 
died  for  us, — died  such  a  death  as  no  one  ever  suffered  or  can 
suffer.  I  am  aware,  however,  that  we  are  prone  to  evade  these 
proofs  of  his  love,  by  imagining  that  pain,  shame,  and  death, 
were  not  so  terrible  to  Christ,  as  they  are  to  us.  But  this  is  a 
gross  mistake.  He  had  the  same  natural  aversion  to  these 
evils,  the  same  unwillingness  to  suffer  them,  which  we  have; 
and  nothing  but  love,  the  most  ardent  and  intense,  could  have 
conquered  this  unwillingness,  and  led  him,  patient  and  resigned 
as  a  lamb,  to  the  slaughter.    We  proceed  now  to  consider, 

III.  His  design  in  thus  giving  himself  for  his  church.  It  was 
to  sanctify,  cleanse,  and  present  it  to  himself  a  glorious  and 
spotless  church,  without  the  least  moral  defilement.  * 
You  need  not  be  told  that  love  naturally  desires  the  society 
of  the  object  beloved.  Since  then  Christ  loves  his  church,  he 
cannot  but  desire  that  it  should  be  with  him  where  he  is; 
and  agreeably,  we  find  him  in  his  last  prayer  soliciting  this 
favor  of  his  Father.  But  before  his  church  can  reside  with  him 
in  heaven,  it  is  necessary  that  it  should  be  prepared  for  those 
holy  mansions  ;  for  we  are  told  that  nothing  which  defileth  can 
enter  there,  and  every  member  of  his  church  is  originally  defiled 
by  the  pollutions  of  sin.  He  himself  compares  it,  in  its  natural 
state,  to  a  naked,  polluted,  helpless  infant,  cast  out  to  perish  in 
its  blood.  Such  was  the  state  in  which  he  foresaw  his  church, 
when  it  first  became  the  object  of  his  love  ;  and  from  this  state, 
it  was  the  design  of  his  sufferings  and  death  to  raise  it.  It  is 
styled  his  body,  his  members,  and  he  intends  that  this  body 
shall  be  like  the  head,  perfectly  holy,  harmless,  and  undefiled. 
It  is  also  styled  his  bride,  his  consort,  his  spouse,  and  he  intends 
that  his  bride  shall  be  made  worthy  cf  such  a  husband.  Every 
member  of  his  church  must  therefore  be  perfectly  freed  from  all 
corporeal  weaknesses  and  infirmities;  from  all  spiritual  blemishes 
and  imperfections.  Their  bodies  must  be  changed,  and  made  like 
unto  his  glorious  body,  and  their  spirits  rendered  perfect,  even  as 
their  Father  in  heaven  is  perfect.  The  work  by  which  this  glorious 
transformation  is  to  be  effected,  is  already  begun  in  the  hearts 
of  all  who  believe,  and  will  in  due  time  be  fully  accomplished. 
And  the  same  work  will  commence,  and  be  carried  on  to  per- 


142 


CHKISTS  LOVE 


fection  in  the  hearts  of  all  who  shall  believe  on  him  hereafter. 
And  when  his  mystical  body  is  complete,  when  every  member 
of  it  is  brought  into  his  church,  then  the  Lord  of  the  world  will 
come.  Then  Christ  will  appear  in  the  clouds  of  heaven  with 
power  and  great  glory.  The  bodies  of  his  people  will  be  raised 
incorruptible  and  immortal,  and  be  caught  up  by  angels  to  meet 
their  Lord  in  the  air;  where  the  whole  multitude  of  the  redeem- 
ed will  be  presented  to  him  as  a  glorious  church,  not  having 
spot,  or  wrinkle,  or  any  such  thing,  and  perfectly  prepared  to 
accompany  their  Redeemer  to  heaven,  and  there  live  and  reign 
with  him  forever  and  ever.  Then  will  the  design  for  which  he 
gave  himself  up  to  poverty,  pain,  shame  and  death,  be  fully 
accomplished,  and  he  will  see  the  glorious  fruits  of  the  travail 
of  his  soul  and  be  satisfied.  This  leads  us  to  consider,  as  was 
|)roposed, 

IV.  The  means  by  which  Christ  accomplishes  this  great 
work.  The  apostle  in  our  text  mentions  two,  the  washing  of 
water,  and  the  word.  What  is  here  called  the  washing  of  water, 
is  in  another  passage  styled  the  washing  of  regeneration  and  the 
renewing  of  the  Holy  Ghost.  That  the  influences  of  the  Holy 
Spirit  are  very  frequently  compared  to  water,  you  need  not  be 
told:  and  the  reason  of  this  comparison  is,  that  as  water  cleans- 
es the  body  from  pollution,  so  the  Holy  Spirit  purifies  the  soul 
from  the  defilement  of  sin.  By  the  washing  of  water,  in  our 
text,  is  therefore  intended  the  purifying  influences  of  the  Holy 
Spirit,  by  which  every  real  member  of  the  church  of  Christ  is 
renewed  in  the  spirit  of  his  mind,  and  sanctified  or  cleansed 
from  moral  pollution.  Agreeably  the  apostle  writes  to  the  mem- 
bers of  the  Corinthian  church,  Ye  are  washed,  ye  are  justified 
ye  are  sanctified  in  the  name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  our  God.  These  sanctifying  influences  of  the  Holy 
Spirit  Christ  procured  for  his  church,  by  his  sufferings  and  death. 
When  he  ascended  on  high,  leading  captivity  captive,  he  receiv- 
ed gifts  for  men,  and  of  these  gifts  the  Holy  Spirit  was  the  prin- 
cipal. This  gift  he  is  constantly  pouring  out  upon  his  church 
in  showers  of  divine  grace,  to  sanctify  and  cleanse  it,  agreeably 
to  his  promise  in  the  thirty-sixth  chapter  of  Ezekiel:  Then  will 
I  sprinkle  clean  water  upon  you,  and  ye  shall  be  clean;  from 
all  your  filthiness,  and  from  all  your  idols  will  I  cleanse  you. 
The  instrumental  means  by  which  this  great  work  is  effected, 


FOR     HIS  CHURCH. 


143 


is  the  word  of  God.  His  church  are  sanctified  and  cleansed 
with  the  Spirit,  but  by  the  word  ;  for  faith  cometh  by  hearuig, 
and  hearing  by  the  word  of  God.  This  word  is  the  grand 
instrument  by  which  the  Spirit  of  God  awakens  the  future  mem- 
bers of  Christ's  church,  from  spiritual  slumber,  convinces  them 
of  their  naturally  sinful  and  miserable  condition,  and  creates 
them  anew,  or  regenerates  them  to  a  new  life.  Hence  they  are 
said  to  be  born  again,  not  of  corruptible  seed,  but  of  incorrup- 
tible, by  the  word  of  God,  which  liveth  and  abideth  forever. 
The  work  of  sanctification,  thus  begun  by  the  instrumentality 
of  the  word,  is  carried  on  to  perfection  by  means  of  the  same 
word,  agreeably  to  our  Saviour's  petition  to  his  Father,  Sanctify 
them  through  thy  truth. 

The  subject  we  have  been  considering  is  full  of  consolation 
to  the  church  of  Christ;  but  we  cannot  partake  of  this  conso- 
lation, unless  we  have  a  well-grounded  hope  that  we  arc  real 
members  of  his  church.  We  may  be  members  of  his  visible 
church,  and  yet  have  no  connection  with  his  real  church ;  and 
some  present  may  be  members  of  his  real  church  whose  doubts 
respecting  their  own  character  have  hitherto  prevented  them 
from  uniting  with  his  visible  church.  Let  us  then  improve  this 
subject, 

1.  For  self-examination,  that  we  may  ascertain  whether  we 
truly  belong  to  the  church  of  Christ  or  not.  You  have  already 
been  reminded,  that  Christ  gave  himself  for  his  church,  that  he 
might  sanctify  and  cleanse  it  from  all  pollution.  If,  then,  you 
are  real  members  of  his  church,  he  has  already  begun  this  glo- 
rious work  in  your  hearts.  He  has  awakened  you  from  your 
slumbers,  convinced  you  that  you  are  guilty,  miserable  sinners, 
wholly  polluted  by  the  defilements  of  sin,  entirely  unfit  to  enter 
heaven,  and  justly  exposed  to  everlasting  condemnation,  without 
any  possibility  of  escaping  it  by  your  own  merits.  He  has  also 
renewed  you  in  the  spirit  of  your  minds,  caused  you  to  hate, 
loathe,  and  repent  of  your  sins,  to  embrace  him  as  your  only 
Saviour  by  a  living  faith,  and  to  long,  and  pray,  and  strive  after 
universal  holiness.  In  one  word,  he  has  made  you  new  crea- 
tures ;  for  if  any  man  be  in  Christ,  he  is  a  new  creature.  Now 
if  this  great  change  has  been  effected  in  your  hearts,  you  are 
real  members  of  the  church  of  Christ,  whether  you  belong  to 
his  visible  church  or  not ;  and  if  you  do  not,  you  may,  and  you 


144 


CHRIST    S  LOVE 


ought  to  unite  yourself  to  it  without  delay;  for  Christ  loves  and 
has  given  himself  for  you.  Hence, 

2.  Those  who  have  reason  to  hope  that  they  belong  to  the 
real  church  of  Christ,  may  improve  this  subject  for  tiieir  encour- 
agement and  consolation.  To  all  such  it  does  indeed  afford 
abundant  cause  for  rejoicing.  You  may  each  one  of  you  say, 
with  confidence,  Christ  loves  me.  Yes,  the  Son  of  God,  the 
Creator  of  the  world,  the  brightness  of  his  Father's  glory,  the 
chief  among  ten  thousand  in  whom  dwells  ail  the  fulness  of  the 
godhead  bodily,  condescends  to  love  me,  a  poor  sinful  worm  of 
the  dust ;  loves  me  better  than  I  love  my  parents,  better  than  I 
love  my  children,  better  than  I  love  brother  or  sister  or  friend ; 
nay,  better  than  I  love  myself;  loves  me  with  a  love  stronger 
than  death  and  lasting  as  eternity.  He  not  only  loves  me,  but 
has  given  himself  for  me ;  has  died  that  1  may  live ;  live  forever 
with  him  hi  heaven.  And  is  not  this  cause  of  rejoicing?  If 
the  most  amiable  and  excellent  of  the  human  race  would  be- 
come your  friend  and  companion,  would  you  not  rejoice  ?  If 
this  most  amiable  and  excellent  friend  was  also  a  powerful 
monarch,  able  to  defend,  enrich,  and  load  you  with  honors, 
would  you  not  rejoice  still  more.  How  then  ought  the  Christian 
to  rejoice  in  the  love  of  Him  who  is  the  King  of  kings  and 
Lord  of  lords,  who  is  the  perfection  of  uncreated  excellence, 
glory,  and  beauty ;  whose  love  knows  no  bounds,  no  interrup- 
tion, intermission  or  end ;  who  possesses  unerring  wisdom  to 
guide,  and  omnipotent  power  to  defend  them.  Surely,  my 
Christian  hearers,  if  you  will  not  rejoice  in  the  love  of  such  a 
friend,  you  can  rejoice  in  nothing.  Well  may  the  apostle  call 
upon  you  to  rejoice  in  the  Lord,  to  rejoice  in  the  Lord  always, 
to  rejoice  with  joy  unspeakable,  and  full  of  glory.  What  if 
you  are  poor  7  In  possessing  such  a  Friend,  you  possess  all 
things.  What  if  you  have  no  other  friends !  Is  not  such  a 
Friend  enough  to  satisfy  you  7  Is  he  not  worthy  of  all  your 
affection,  and  will  he  not  more  than  return  if?  Rejoice  then 
in  your  eternal,  almighty,  unchangeable  Friend,  and  begin  now 
to  sing  the  song  of  the  redeemed,  exclaiming.  Now  unto  him 
that  was  slain,  that  loved  us,  and  gave  himself  for  us,  and 
redeemed  us  to  God  by  his  blood,  be  ascribed  riches,  and  honor 
c\nd  glory,  and  power  and  blessing. 

3  While  you  thus  rejoice  in  Christ's  love,  endeavor  to  return 


FOR    HIS  CHURCH. 


145 


it.  Strive  to  love  with  your  whole  hearts  him  who  first  loved 
you.  Give  your  whole  selves  to  him  who  has  already  given 
himself  for  you.  Remember  that  you  are  no  longer  your  own, 
for  you  are  bought  with  a  price.  Glorify  him  then  in  your  souls 
and  bodies  which  are  his;  and  let  his  love  constrain  you  to  live 
for  him  who  died  for  you.  Surely,  if  his  love  does  not  constrain 
you  thus  to  live,  it  must  be  because  you  do  not  realize  it.  Surely, 
you  cannot  refuse  to  love  and  live  to  him,  who  is  so  infinitely 
lovely,  and  who  loves  you  with  such  an  intense  and  unalterable 
affection,  notwithstanding  all  your  unworthiness,  His  language 
to  you  is,  as  my  Father  hath  loved  me,  even  so  have  I  loved 
you  :  continue  ye  in  my  love.  I  have  not  called  you  servants, 
but  friends,  and  then  are  ye  my  friends,  if  ye  do  whatsoever  I 
command  you.  O  then,  love,  love  and  praise  with  all  your 
powers  this  infinitely  gracious,  condescending  and  affectionate 
friend,  who  declares  that  though  mothers  should  forget  and  cease 
to  love  their  infants,  he  will  not  forget  or  cease  to  love  his  church. 
Let  our  love  to  him  be  equally  unchanging.  Though  parents 
should  forget  their  children,  and  children  cease  to  love  their 
parents;  though  the  titles  of  brother  and  sister,  husband  and 
Avife,  should  cease  to  excite  affection;  though  every  other  tie 
should  be  dissolved,  and  all  other  love  banished  from  the  earth, 
yet  never  let  the  church  cease  to  love  him  who  has  loved  and 
given  himself  for  it. 

4.  While  you  have  this  friend,  be  careful  to  trust  in  his  love, 
to  confide  h)  him  unreservedly  without  the  least  anxiety,  doubt 
or  suspicion.  You  well  know  that  nothing  grieves  us  more  than 
the  jealousies  and  suspicions  of  our  friends,  that  we  do  not  love 
them.  Beware  then  that  you  do  not  grieve  this  best  of  friends, 
by  indulging  them.  He  surely  has  a  right  to  be  believed,  when 
he  professes  to  love  his  people,  since  he  has  already  given  them 
such  strong  and  hifallible  proofs  of  his  affection.  His  promises 
and  assurances  come  to  us  sealed  Avith  his  own  life-blood ;  and 
if  he  loved  us  and  gave  himself  for  us  while  we  were  yet 
enemies,  how  shall  he  not  also  with  himself  freely  give  us  all 
things.  We  appeal  to  yourselves,  would  he  who  has  freely 
given  you  his  blood,  his  life;  he  who  has  suffered  so  much  for 
your  sakes;  would  he  deny  you  more  wealth,  more  friends, 
more  temporal  comforts,  if  he  saw  that  they  would  prove  really 
beneficial?   Would  he  ever  afflict  you,  if  it  were  not  absolutely 

VOL.  111.  19 


146 


Christ's  love 


necessary  for  your  good  1  To  die  for  you,  cost  him  much ;  to 
give  you  mere  temporal  blessings  would  cost  him  nothing.  Since 
then  he  has  done  the  former,  can  he  be  unwilling  to  do  the  latter  7 
If  his  love  has  led  him  to  do  that  which  was  most  difficult,  will 
it  not  lead  him  to  do  what  is  most  easy  ?  And  has  he  not  prom- 
ised that  he  will  withhold  from  you  no  good  thing  1  that  he  will 
cause  all  things  to  work  together  for  your  good  1  that  he  will 
never  leave  you  nor  forsake  you  1  Why  then,  oh  ye  of  httle 
faith,  why  do  ye  doubt?  Why  do  you  distress  yourselves  and 
grieve  him  by  needless  anxieties  respecting  what  you  shall  eat, 
and  what  you  shall  drink,  or  how  you  shall  be  carried  through 
the  trials  and  difficulties  which  are  before  you  in  your  Avay  to 
heaven  ?  Banish,  I  beseech  you,  all  your  groundless  fears  and 
anxieties.  Cast  all  your  care  upon  him,  for  he  careth  for  you  ; 
and  while  you  love  and  praise  him  for  all  that  is  past,  so  trust 
him  for  all  that  is  to  come. 

5.  Did  Christ  give  himself  for  the  church  with  a  view  to 
render  it  perfectly  holy,  without  any  blemish  or  imperfection  1 
How  strong  then  are  our  obligations,  and  how  great  our  encour- 
agement, to  aim  at  universal  holiness.  What,  oh  Christian,  do 
you  above  all  things  desire  ?  Is  it  not  to  be  holy  as  Christ  is 
holy,  and  to  be  with  him  where  he  is?  And  does  not  he 
ardently  desire  the  same?  Did  he  not  give  himself  for  you  for 
this  very  purpose,  that  he  might  sanctify,  cleanse,  and  present 
you  to  himself,  perfectly  glorious  and  holy?  And  will  he  fail 
of  accomplishing  his  purpose?  No;  as  certainly  as  Christ  has 
died,  so  certainly  shall  every  real  member  of  his  church,  every 
one  who  truly  hates  and  mourns  for  sin,  be  presented  to  him  at 
last,  freed  from  every  spot  and  blemish.  Arise,  then,  ye  who 
are  weak,  wounded,  and  desponding,  and  renew  the  conflict 
with  sin.  While  endeavoring  to  subdue  it,  you  are  fighting  the 
battles  of  Christ;  you  are  engaged  in  a  cause  which  is  dear  to 
him;  you  are  contending  with  his  enemies,  as  well  as  yours; 
he  has  determined  that  they  must  and  shall  be  conquered. 
Fight  then  courageously  a  short  time  longer,  and  the  victory- 
shall  be  certainly  yours.  The  object  of  Christ's  death  must 
not,  shall  not,  cannot  be  frustrated;  but  every  member  of 
his  real  church  shall  be  made  perfectly  like  him,  and  see  him  as 
he  is.  Soon  will  the  blessed  day  arrive,  when  he  will  present 
to  himself  the  whole  church  of  his  redeemed,  as  a  glorious 


FOR     HIS  CHURCH. 


147 


church,  not  having  spot,  or  wrinkle,  or  any  such  thing.  In  this 
number  you  will  then  be  found,  and  sit  down  with  him  forever 
at  his  marriage  supper  in  heaven.  Wherefore,  my  beloved 
brethren,  comfort  and  encourage  one  another  in  your  Christian 
warfare  with  these  words. 

Lastly,  Does  Christ  thus  love  his  church  1  How  desirable 
then  is  it,  my  impenitent  hearers,  that  you  should  become  mem- 
bers of  it,  and  thus  share  in  his  love.  Mistake  me  not,  however. 
We  wish  not  to  induce  you  to  make  a  hypocritical  profession ; 
for  this  would  not  render  you  members  of  his  church.  But  we 
wish  you  to  unite  yourselves  to  his  real  church  ;  to  join  your- 
selves to  the  Lord  in  an  everlasting  covenant,  ordered  in  all 
things  and  sure.  Till  you  do  this,  you  have  no  right  to  hope 
for  a  share  in  the  blessings  which  Christ  has  purchased ;  but 
having  done  this,  you  shall  finally  become  members  of  the 
church  of  the  first  born,  which  are  written  in  heaven,  and  be 
partakers  of  the  glory  that  shall  be  there  revealed. 


SERMON  LX. 


CHRIST,  THE  SAVIOUR  OF  THE  LOST. 


The  Son  of  man  is  come  to  seek  and  to  save  tliat  which  was  lost. 

Luke  xix.  10. 

There  cannot,  my  friends,  be  a  more  striking  and  satisfactory- 
proof  of  our  stupid  insensibility  to  religious  truth,  than  the 
indifference  with  which  we  naturally  view  the  gospel  of  Christ. 
Among  all  the  wonderful  things  which  God  has  presented  to  the 
contemplation  of  his  creatures,  none  are  so  well  suited  to  excite 
our  deepest  interest  and  attention,  as  those  which  this  gospel 
reveals.  We  see  that  God,  who  is  wise  in  counsel,  and  won- 
derful in  working,  constantly  employed  for  four  thousand  years 
in  making  preparations  for  Christ's  appearance  on  earth.  We 
see  many  holy  and  divinely  inspired  prophets  raised  up  in  dif- 
ferent ages,  to  predict  his  incarnation.  We  see  a  person,  born 
contrary  to  the  common  course  of  nature,  employed  as  a  har- 
binger to  prepare  his  way.  We  see  an  angel  sent  from  heaven 
to  his  intended  virgin  mother,  to  announce  his  approaching 
birth.  We  see  a  multitude  of  the  heavenly  host,  sent  to  reveal 
the  accomplishment  of  this  event,  and  hear  them  shouting, 
Glory  to  God  in  the  highest,  and  on  earth  peace,  good  will  to 
men.  We  see  a  miraculous  star  appearing  in  the  East,  to  an- 
nounce the  same  event  to  distant  sages,  and  guide  them  to  the 
feet  of  the  new-born  infant.    Finally,  we  see  the  heavens 


CHRIST.    THE    SAVIOUR    OF    THE    LOST.  149 

opened  over  his  head,  the  Spirit  of  God  descending  Hke  a  dove 
to  rest  upon  it,  and  at  the  same  time  hear  the  voice  of  the  om- 
nipotent, eternal  Father  of  the  universe,  exclaiming,  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased.  By  comparing  the 
predictions  of  his  birth,  with  other  parts  of  revelation,  we  find 
that  the  child  thus  born,  the  son  thus  given  and  ushered  into 
our  world,  is  in  fact  the  mighty  God,  the  everlasting  Father, 
the  Prince  of  peace,  God  manifest  in  flesh,  God  over  all,  blessed 
forever,  by  whom  and  for  whom  all  things  were  made,  and  in 
whom  all  thmgs  consist. 

And  what  is  the  end  and  design  of  all  these  wonders'?  For 
what  purpose  is  all  this  preparation  made  1  Why  do  we  thus 
see  heaven  opened,  its  inhabitants  descending,  and  behold  God 
dwelling  in  flesh,  living,  suffering,  and  dying  as  a  man?  To 
these  questions,  our  text  furnishes  the  only  satisfactory  answer. 
It  teaches  us,  that  all  this  was  done  for  our  salvation.  The  Son 
of  rnan  came  to  seek  and  to  save  that  which  was  lost. 

In  meditating  on  this  passage,  we  are  naturally  led  to  inquire, 
I.  What  it  is  that  is  here  spoken  of  as  lost  ?  It  can  scarcely 
be  necessary  to  say,  that  it  is  the  human  race.  Mankind  are 
invariably  represented  by  the  inspired  writers,  as  morally  de- 
praved, ruined  and  lost ;  and  they  are  here  spoken  of  as  one, 
because  they  are  all  alike  in  the  same  lost  condition,  in  conse- 
quence of  their  descent  from  the  same  parents.  In  Adam  all 
die.  As  descendants  from  him,  all  are  lost.  In  the  first  place, 
they  are  lost  to  God.  He  is  our  Creator,  our  Shepherd  ;  and 
we,  as  the  Psalmist  expresses  it,  are  the  people  of  his  pasture, 
and  the  sheep  of  his  hand.  But,  to  use  the  language  of  the 
prophet,  we  have  all  gone  astray  like  lost  sheep,  and  have  turned 
every  one  to  his  own  way.  Like  the  prodigal  son  in  our 
Saviour's  affecting  parable,  we  have  forsaken  our  Father's 
house,  and  wandered  from  him  into  a  far  country.  These,  and 
other  passages  which  represent  us  as  being  at  a  distance  from 
God,  are  to  be  understood,  however,  not  in  a  natural  but  moral 
sense;  for  in  a  natural  sense,  it  is  impossible  for  any  creature 
to  depart  from  God,  since  in  him  we  live,  move,  and  have  our 
being,  and  cannot  go  from  his  Spirit,  or  fly  from  his  presence. 
But  while  we  are  thus  constantly  surrounded  by  God,  we  are 
far  from  him  in  a  moral  sense.  To  use  the  expressive  language 
of  Scripture,  He  is  not  in  all  our  thoughts;  we  live  without 


150 


CHRIST,    THE  SAVIOHE 


him  in  the  world ;  we  have  lost  his  moral  image,  and  he  is 
become  to  us  an  absent  and  unknown  God,  so  that  it  is  necessary, 
as  the  apostle  expresses  it,  that  the  sons  of  men  should  seek 
after  the  Lord,  if  perad venture  they  may  feel  after  him  and 
find  him,  though  he  be  not  far  from  every  one  of  us.  Should 
a  man  by  any  means  be  deprived  of  sight,  he  might  be  said  to 
be  lost  to  the  sun,  though  this  luminary  would  still  shine  around 
him,  warm  him  with  its  beams,  and  produce  the  fruits  which 
preserved  his  life.  But  he  would  have  lost  all  views  of  its 
brightness,  and  of  those  objects  which  it  discovers  to  others ; 
its  light  would  no  longer  guide  him,  nor  enable  him  to  discern 
the  dangers  which  might  be  in  his  path.  In  a  similar  manner 
are  men  lost,  with  respect  to  God.  Though  his  glory  shines 
around  them,  and  his  power  preserves  their  lives  and  gives 
them  all  the  blessings  they  enjoy,  yet  they  realize  not  his 
presence ;  they  are  blind  to  his  perfections ;  they  see  not  his 
glory  in  his  works;  they  hear  not  his  voice  in  his  word;  they 
are  not  guided  by  his  light,  they  discern  not  the  objects  which 
he  reveals.  In  a  word,  the  Father  of  lights,  the  great  sun  of 
the  universe,  has  no  existence  in  their  apprehensions.  And  when 
they  look  up  to  heaven,  all  is  dark  and  the  eternal  throne  ap- 
pears empty.  When  they  contemplate  the  visible  creation,  they 
see  only  a  fair  but  lifeless  body ;  for  of  God,  the  animating, 
guiding  soul,  who  fills,  upholds,  and  directs  every  part,  they 
perceive  nothing.  Even  when  they  look  into  the  volume  of  his 
word,  it  is  to  them  only  a  dead  letter,  and  they  find  there  noth- 
ing of  God,  though  he  lives  and  speaks  in  every  line.  Having 
thus  lost  the  knowledge  of  the  true  God,  they  turn  of  course  to 
some  created  idol,  and  transfer  to  it  that  affection,  confidence, 
and  dependence,  which  belongs  to  him.  Forsaking  the  foun- 
tain of  living  waters,  they  have  hewed  out  to  themselves  cisterns, 
broken  cisterns,  which  can  hold  no  water.  Thus  they  are  lost 
to  God,  as  this  world  would  be  lost  to  the  sun,  should  it  fly  off 
into  the  regions  of  eternal  frost  and  darkness. 

In  the  second  place,  being  thus  lost  to  God,  mankind  are  of 
course  lost  to  holiness.  In  forsaking  him,  they  forsake  the  path 
of  duty  and  become  sinners.  In  forsaking  him,  they  forsake 
also  the  author  of  all  holiness  in  the  hearts  of  creatures.  Turn 
a  mirror  from  the  sun,  and  it  ceases  at  once,  to  reflect  his  image. 
Place  it  in  darkness,  and  it  emits  not  a  gleam  of  hght.  So 


OF    THE  LOST. 


151 


when  a  creature  turns  from  God,  he  loses  at  once  his  holy  im- 
age. Forsaking  the  fountain  of  good,  he  becomes  wholly 
destitute  of  goodness.  Should  the  most  perfect  created  spirit  in 
heaven  wander  from  God,  he  would  cease  to  be  holy ;  he  would 
become  wholly  depraved.  He  would  be  a  devil.  Agreeably, 
the  Scriptures  invariably  represent  mankind  as  by  nature  en- 
tirely destitute  of  holiness ;  as  alienated  from  the  life  of  God 
through  the  ignorance  that  is  in  them,  because  of  the  blindness 
of  their  hearts ;  in  a  word,  as  dead  in  trespasses  and  sins,  and 
of  course  as  devoid  of  holiness  as  a  dead  man  is  of  life.  In 
consequence  of  being  thus  lost  to  God  and  holiness,  mankind 
are  consequently  lost  to  happiness.  God  is  the  fountain  of  fe- 
licity, the  only  source  of  real  happiness  to  intelligent  creatures. 
In  his  presence  only  is  fnlness  of  joy:  at  his  right  hand  alone, 
are  pleasures  forevermore.  His  favor  is  life,  and  his  loving 
kindness  is  far  better  than  life.  He  is  the  proper  element  of  the 
soul,  as  the  ocean  is  the  element  of  its  inhabitants,  and  as  well 
might  the  inhabitants  of  the  ocean,  be  happy  in  the  burning 
sands  of  Arabia,  as  man  can  be  happy  in  a  state  of  absence 
from  God.  As  the  prodigal,  who  wandered  from  his  father's 
house,  soon  experienced  the  miseries  of  famine,  and  found  that 
the  husks  on  which  he  fed,  could  notsatisfy  his  hunger,  so  man- 
kind, in  their  absence  from  God  suffer  a  famine  of  happiness; 
they  constantly  hunger  and  thirst  after  satisfying  pleasures,  but 
find  nothing  of  a  satisfying  nature.  They  often  imagine  indeed 
that  they  have  found  happiness,  but  painful  experience  soon 
imdeceives  them,  and  thus  the  miseries  of  perpetual  disappoint- 
ment are  added  to  those  of  constant  hunger  and  thirst.  Their 
situation,  to  borrow  the  language  of  the  prophet,  is  like  that  of 
a  hungry  man  who  dreameth,  and  behold  he  eateth,  but  he 
awaketh,  and  his  soul  is  empty;  or  like  that  of  a  thirsty  man, 
who  dreameth,  and  behold  he  drinketh,  but  he  awaketh  and 
behold  he  is  faint.  Thus  do  men  often  dream  that  they  have 
found  some  real  good,  something  that  will  satisfy  the  soul,  and 
as  often  awake  to  the  pains  of  disappointment  and  unsatisfied 
desires.  In  addition  to  this  negative  unhappiness,  the  sinful 
feelings,  passions,  and  pursuits  of  men  bring  upon  them  many 
positive  miseries.  Instead  of  living  together  in  love,  as  a  band 
of  brothers,  as  they  would  do,  had  they  not  wandered  from  God 
and  holiness,  they  are  almost  constantly  engaged  in  wars,  strifes, 


152 


CHRIST,    THE  SAVIOUR 


and  contentions,  which  not  only  disturb  personal,  domestic,  and 
social  happiness,  but  often  spread  desolation,  wretchedness,  and 
death  over  whole  provinces  and  kingdoms  at  once.  In  short, 
sin  has  turned  almost  every  man's  hand  against  his  brother, 
and  even  in  the  best  regulated  society,  the  petty  jars  and  quar- 
rels of  families,  the  clashing  of  opposite  interests,  the  contentions 
of  ditfering  political  parties,  and  the  slanderous  reports,  whispers 
and  insinuations  which  are  publicly  or  privately  circulated, 
greatly  disturb  its  peace,  and  leave  little  of  happiness  but  the 
name. 

These  however  are  only  the  natural  consequences  of  sin.  If 
in  addition  to  these,  we  consider  its  penal  consequences,  we  shall 
be  still  more  fully  convinced  that  men  are  lost  to  happiness. 
By  the  penal  consequences  of  sin,  we  mean  those  present  and 
future  miseries  which  the  justice  of  a  holy  God  has  attached  to 
its  commission.  Among  these  miseries  maybe  mentioned  those 
guilty  fears  and  reproaches  of  conscience,  which,  in  a  greater 
or  less  degree,  all  sinners  experience.  If  you  will  look  into  your*' 
own  breasts,  my  friends,  and  consider  how  much  you  suffer 
from  fears  of  death,  apprehensions  of  God's  anger,  and  self- 
reproach  ;  if  you  reflect  how  often  these  things  haunt  you  in 
secret,  and  how  often  they  render  you  unhappy  in  society  even, 
when  an  aching  heart  is  concealed  by  a  smiling  countenance, 
you  will  feel  convinced,  that  if  other  men  are  like  you,  they 
must  feel  much  more  unhappiness  than  they  appear  to  feel,  or 
than  they  are  willing  to  confess.  And,  my  friends,  other  sinful 
men  are  like  you,  and  the  mental  sufferings  which  agitate  your 
breasts,  are  a  faithful  counterpart  to  those  which  they  experience  ; 
and  never  do  these  sufferings  cease,  till  the  sinner  becomes  holy, 
or  his  conscience  is  seared,  and  he  is  given  up  of  God. 

In  the  next  place,  among  the  penal  consequences  of  sin,  may 
be  reckoned  death,  with  all  the  diseases,  pains,  and  sufferings 
which  precede  it,  and  the  heart-rending  anguish  which  it  often 
occasions,  when  it  deprives  us  of  our  children  and  friends.  By 
sin,  death  entered  into  the  world,  and  it  passes  upon  all  men, 
because  all  have  sinned.  Were  there  nothing  else  to  render 
sinful  men  unhappy,  the  certainty  of  death  would  alone  be  suf- 
ficient to  doit;  for  the  more  happy  they  were  in  other  respects, 
the  more  would  their  happiness  be  disturbed  by  a  dread  of  that 
awful  hour  which  must  put  an  end  to  it;  and  if  their  happiness 


OF    THE  LOST. 


153 


depended  on  the  enjoyment  of  friends,  the  uncertainty  of  their 
life  would  furnish  new  cause  for  anxiety  and  alarm. 

But  these  things,  though  sufficient  to  render  men  strangers  to 
happiness,  are  not  all  the  penal  consequences  of  sin.  On  the 
contrary,  they  are  but  the  beginning  of  sorrows,  for  the  wages 
of  sin  is  death,  including  not  the  death  of  the  body  only,  but 
the  death,  the  eternal  death  of  the  soul.  By  the  broken  law  of 
God,  all  sinners  are  doomed  to  be  cast  into  the  lake  of  fire,  which, 
says  an  inspired  writer,  is  the  second  death;  there  to  sink  deep- 
er and  deeper  through  eternity  in  the  abyss  of  wretchedness  and 
despair,  lost,  forever  lost,  to  God,  to  holiness,  to  happiness  and 
hope. 

Consider  now  the  brief  view  which  we  have  taken  of  the  situ- 
ation of  sinful  man.  See  him  at  first  created  in  the  image  of 
his  Maker,  perfectly  holy  and  upright,  a  stranger  to  pain,  sor- 
row, sickness  and  death,  enjoying  perfect  peace  of  conscience, 
and  power  with  God,  breathing  nothing  but  love  to  him  and 
his  creatures,  constantly  employed  with  delight  in  his  service, 
tasting  the  purest  felicity  in  communion  with  him,  and  perpetu- 
ally approaching  nearer  and  nearer  to  that  heaven  which  was 
his  destined,  eternal  home.  See  the  same  creature,  now  deprived 
of  the  image  and  favor  of  God,  wholly  sinful  and  depraved,  the 
slave  of  ungovernable  passions  and  insatiable  appetites  and 
desires,  a  prey  to  guilty  fear  and  remorse;  exposed  to  sorrow, 
sickness  and  death  in  ten  thousand  forms;  living  for  a  while 
without  God  and  without  hope  in  the  world,  wholly  neglecting 
the  great  end  for  which  he  was  created,  wandering  farther  and 
farther  from  the  path  of  duty  and  happiness,  with  nothing  before 
him  but  a  fearful  looking  for  of  judgment,  which  will  doom 
him  to  depart  accursed  into  everlasting  fire.  Consider  these 
things,  and  then  say,  is  not  this  creature  lost.  Yet  such  is  the 
natural  situation  of  mankind;  such  would  have  been  the  inevi- 
table, irreversible  doom  of  all,  had  not  the  Son  of  God  visited 
our  world.  To  seek  and  to  save  this  lost  creature  was  the  design 
on  which  he  came;  and  this  is  the 

II.  General  topic  to  be  considered  in  this  discourse.  In 
treating  it,  I  remark, 

1.    The  Son  of  man  came  to  seek  the  creatures  thus  lost. 

In  this  passage,  our  Saviour  probably  alludes  to  his  character 
of  a  shepherd,  and  to  a  parable  uttered  by  him  not  long  before, 

VOL.  ni.  20 


154  CHRIST,  THE  SAVIOUR 

in  which  he  compares  himself  to  a  man  going  into  the  wilder- 
ness in  search  of  a  lost  sheep.  You  need  not  be  told,  that  this 
animal,  when  lost,  never  of  itself  returns  to  its  shepherd,  but 
rambles  farther  and  farther  from  his  fold,  and  even  often  flies 
from  him  as  an  enemy,  when  he  comes  to  seek  and  conduct  it 
home.  Thus  it  is  with  lost  man.  Having  once  forsaken  God, 
he  has  neither  the  disposition  to  return,  nor  the  ability  to  discov- 
er the  path  which  leads  back  to  him.  It  is  the  natural  tendency 
of  sin,  under  whose  influence  he  is,  to  carry  him  still  farther 
from  God,  to  take  away  all  disposition  to  seek  him,  and  to  ren- 
der him  perfectly  ignorant  of  the  way  in  which  he  maybe  found. 
It  leads  the  sinner  to  say  to  God,  Depart  from  us,  for  we  desire 
not  the  knowledge  of  thy  ways.  It  is  therefore  evident,  that  if 
these  lost  creattires  are  ever  brought  back  to  God,  it  will  not  be 
by  their  own  exertions.  God  must  seek  them,  or  they  will  never 
seek  him,  and  consequently  will  never  find  him.  It  is  therefore 
necessary,  that  a  guide  should  be  sent  from  heaven  to  seek  them 
and  point  out  the  way  of  return.  Should  this  world,  which  now 
revolves  round  the  sun,  wander  from  it  so  far  as  to  lose  sight  of 
its  beams,  it  is  evident  that  it  could  never  again  find  its  way 
back  to  the  sun.  It  could  hold  up  no  light  by  which  to  discov- 
er this  luminary ;  for  the  sun  can  be  seen  only  by  its  own  rays, 
and  if  the  world  should  once  lose  sight  of  these  rays,  and  be 
lost  in  the  regions  of  eternal  night,  there  would  be  nothing  to 
guide  it  back,  nothing  to  direct  its  course  toward  the  sun.  Then 
the  only  way  to  secure  its  return,  would  be  for  a  ray  of  light 
proceeding  from  the  sun  to  follow  the  lost  planet  through  all  its 
wanderings,  and  thus  point  out  the  way  to  the  luminary  from 
which  itself  emanated.  Such  is  the  situation  of  mankind  with 
respect  to  God,  the  sun  of  the  universe.  They  have  wandered 
from  him  so  far,  that  they  have  lost  sight  of  his  beams,  all 
knowledge  of  his  character  and  of  the  way  to  find  him. 

Now  Christ  considered  as  the  Son  of  man,  is  a  ray  of  light  from 
this  Sun,  sent  to  find  and  guide  us  back  to  God.  This,  we  are 
told  is  the  brightness,  the  eff'ulgence,  the  shining  forth  of  his 
Father's  glory,  the  true  light  which  enlighteneth  every  man  who 
Cometh  into  the  world.  To  find  lost  man,  he  undertook  a  long 
and  toilsome  journey;  even  a  journey  from  heaven  to  earth,  and 
at  his  return  to  heaven,  he  pointed  out  the  way,  and  command- 
ed, invited,  and  encouraged  man  to  follow.    Nor  was  it  only  to 


OF    THE  LOST. 


155 


the  men  who  then  Hved  on  earth,  that  he  thus  pointed  out  the 
way  to  God,  heaven,  and  happiness.  No,  he  left  infalhble 
directions  recorded  in  his  word;  he  sent  his  blessed  Spirit  to 
supply  his  place  on  earth  as  a  teacher  and  guide,  and  appointed 
under-shepherds  to  go  forth  under  his  directions,  to  seek  and 
find  lost  sinners,  and  conduct  them  to  his  feet.  By  his  Spirit, 
his  ministers,  and  his  word,  he  is  still  seeking  them,  and  is  often 
found  of  them  who  sought  him  not,  and  made  manifest  to  them 
that  asked  not  after  him;  and  whenever  you  read  the  word  of 
God,  whenever  you  hear  it  preached,  and  above  all,  when  you 
feel  something  within,  silently  urging  you  to  comply  with  it, 
you  then  hear  the  voice  of  Christ,  and  have  a  fresh  proof  that 
he  is  still  seeking  those  who  are  lost;  and  when  by  any  of  these 
things  you  are  convinced  of  your  sinfulness,  guilt  and  danger, 
and  of  your  need  of  such  a  Saviour  and  guide  as  Christ,  it  is  a 
proof  that  he  has  found  you,  and  is  calling  you  to  follow  him 
in  the  path  which  leads  to  heaven. 

2.  The  Son  of  man  came  to  save  that  which  was  lost.  He 
seeks  in  order  to  save,  and  if  he  did  not  save,  it  would  be  in 
vain  for  him  to  seek  ;  for  as  we  have  already  observed,  men  are 
not  only  ignorant  of  the  way  to  God,  but  unwilling  to  follow  it 
■when  pointed  out  to  them.  In  addition  to  this,  they  are  held  in 
captivity  by  the  prince  of  darkness,  who  will  not  suffer  them  to 
return;  they  are  defiled  by  innumerable  sins,  which  render  them 
unfit  for  the  presence  of  God  and  heaven ;  and  by  their  apostacy, 
they  have  violated  his  holy  law,  whose  demands  they  must  sat- 
isfy, and  whose  curse,  like  a  flaming  sword  turning  every  way, 
bars  all  access  to  the  mercy  seat.  From  all  these  things  there- 
fore, from  all  the  natural  and  final  consequences  of  sin,  they 
must  be  saved,  or  they  can  never  return  to  God ;  and  to  savo 
them  from  these  things,  was  the  grand  object  for  which  Christ 
came  into  the  world;  for,  it  is  a  faithful  saying  and  worthy  of 
all  acceptation,  that  Christ  Jesus  came  into  this  world  to  save 
sinners;  and  with  this  declaration  his  name,  Jesus  a  Saviour,  per- 
fectly agrees. 

In  conformity  with  these,  and  other  similar  declarations  of 
Scripture,  Christ  has  accomplished  a  complete  salvation  for  all 
who  will  humbly  and  thankfully  accept  it ;  and  for  his  sake  God 
has  promised  that  all  his  chosen  people  shall  be  willing  thus  to 
accept  it,  in  the  day  of  his  power.    The  way  into  heaven,  the 


156 


CHRIST,    THE  SAVIOUR 


holiest  of  all,  is  now  laid  open;  every  bar  which  once  closed  it, 
is  removed;  a  flood  of  light  shines  around  us,  to  discover  it  to 
our  view.  The  blood  of  Christ  has  taken  away  those  mountains 
of  guilt  which  once  interposed  between  us  and  God,  and  cleanses 
penitent  believers  from  all  sin ;  his  Spirit  sanctiTies  our  polluted  na- 
tures, and  delivers  us  from  the  slavery  of  the  world,  the  flesh,  and 
the  devil;  prepares  us  for  admission  to  heaven,  and  guides,  sup- 
ports, and  comforts  us  in  our  journey  thither,  through  this  vale  of 
tears.  In  a  word,  the  empire  of  satan  is  subdued,  the  power  of 
sin  is  destroyed,  the  sting  of  death  is  taken  away;  the  bars  of 
the  grave  are  broken;  life  and  immortality  are  brought  to  hght; 
the  flaming  sword  is  quenched,  God  is  reconciled,  the  eternal 
doors  of  heaven  are  thrown  open,  that  Avhich  was  lost  is  saved, 
the  world  is  redeemed,  and  man  is  happy  and  free;  happy  that 
is,  if  he  knows  his  own  happiness  and  embraces  the  Saviour 
and  the  salvation  thus  freely  offered  ;  otherwise  lost,  more  fatally, 
hopelessly  lost,  than  ever.    I  close  with  a  few  reflections. 

1.  From  our  subject  we  infer  that  the  word  of  God  is  of  all 
books  the  most  interesting,  and  would  be  so,  even  if  we  had  no 
personal  concern  with  its  contents.  Other  books,  even  the  most 
interesting,  contain  only  accounts  of  human  wars, terrestrial  en- 
terprises, and  expeditions  for  the  conquest  or  deliverance  of 
nations,  and  the  struggles  of  the  oppressed  for  liberty,  or  of  the 
daring  exploits,  and  perilous  achievements,  and  hairbreadth 
escapes  of  the  falsely  brave.  But  the  Bible,  independently  of 
many  other  most  interesting  subjects,  gives  us  an  account  of  a 
war  between  good  and  evil,  between  God  and  the  powers  of 
darkness;  of  an  expedition  undertaken  for  the  deliverance  of  a 
ruined,  lost,  enslaved  world,  an  expedition  planned  in  heaven; 
devised  in  the  remote  ages  of  eternity,  and  finally  accomplished 
in  the  most  successful  manner  by  the  eternal  Son  of  God.  In 
this  war,  we  behold  sin  and  satan,  and  death  and  hell,  with  all 
the  power  of  earth,  marshalled  on  one  side ;  and  on  the  other, 
the  seed  of  the  woman,  the  Son  of  man,  going  forth  unarmed 
and  alone  to  certain  victory,  and  not  less  certain  death  ;  to  vic- 
tory which  could  be  obtained  only  by  his  death;  but  which  was 
completed  by  his  triumphant  resurrection  and  ascension  to  heav- 
en. As  the  prize  contended  for  in  this  warfare,  we  see  millions 
of  immortal  souls,  the  least  of  which  is  of  far  more  value  than 
this  world,  with  the  worlds  around  it ;  souls  whom  the  Son  of 


OF    THE  LOST. 


157  ' 


man  is  seeking  to  raise  to  heaven,  while  his  foes  wish  only  to 
snik  them  deep  in  hell.  Such  is  the  war  which  the  word  of 
God  describes,  such  the  combatants,  such  the  spoils  of  victory. 
How  much  more  interesting  this,  than  all  that  human  histories 
relate.  How  still  more  interesting  when  we  recollect  that  we 
were  the  cause  of  this  war,  the  prize  for  which  such  combatants 
contended.  Why  then  do  we  peruse  this  volume  with  so  little 
interest]  One  reason  only  can  be  assigned.  We  do  not  be- 
lieve it. 

2.  How  glorious,  how  amiable,  how  interesting  does  the 
Captain  of  our  salvation  appear  in  the  light  of  our  subject! 
You  would  contemplate  with  eager  interest  and  admiration,  a 
monarch  who,  reigning  in  perfect  peace  and  prosperity  over  a 
country  extensive  as  his  wishes,  should  go  forth  and  jeopardize 
his  life  in  the  high  places  of  the  field,  merely  with  the  benevolent 
purpose  of  delivering  an  enslaved  people  from  oppression.  You 
would  follow  him  to  the  field  of  battle,  tremble  at  his  danger, 
sympathize  with  him  if  wounded,  rejoice  in  his  success,  recount 
with  pleasure  his  victories,  and  follow  his  triumphant  return 
Avith  praise.  All  this,  and  more  than  this,  has  taken  place  in 
our  day  with  respect  to  a  now  living  monarch  in  Europe.  Thus 
has  he  been  admired  and  praised  by  thousands.  Why  then  do 
so  few  admire,  praise,  and  love  the  Son  of  God.  He  was  great 
and  glorious,  and  happy  in  heaven  to  the  utmost  extent  of  his 
wishes,  yet  he  cheerfully  left  it  all  to  seek  and  to  save  a  lost 
world,  a  world  which  was  ruined,  lost  by  ungratefully  forsak- 
ing and  rebelling  against  himself  Though  he  was  rich,  for  our 
sakes  he  became  poor.  Though  he  was  in  the  form  of  God, 
and  equal  with  God,  yet  for  our  sakes  he  made  himself  of  no 
reputation,  took  upon  him  the  form  of  a  servant,  and  suffered 
himself  to  be  despised,  rejected,  spit  upon,  buffeted,  and  finally 
crucified  by  his  own  creatures,  when  with  infinite  ease  he  could 
have  avoided  it  all.  In  a  word,  to  redeem  us  from  the  curse  of 
the  law  we  had  broken,  he  consented  to  be  made  a  curse  for  us. 
Why  then,  we  repeat  the  question,  why  is  he  so  little  admired, 
praised  and  beloved  by  those  whom  he  died  to  save?  Why  do 
so  few  comparatively  commemorate  his  dying  love?  Why  is 
he  not  extolled  as  much  above  all  other  deliverers,  as  he  really 
is  above  them?  The  same  answer  must  be  again  returned;  it 
is  because  men  do  not  believe.  '  To  believe  that  he  has  actually 


'158  CHRIST,    THE    SAVIOUR    OF    THE  LOST. 

done  this,  and  not  to  love,  admire,  and  extol  him  above  ail 
beings,  is  impossible.  The  apostle  believed  it,  and  we  know  to 
what  efforts  and  sacrifices  it  impelled  him.  What  then  shall 
we  say,  my  professing  friends,  we  who  profess  to  believe  that 
he  actually  has  done  this ;  what  shall  we  say,  or  rather  what 
will  be  said  of  us,  if  we  do  not  supremely  love,  admire,  and 
praise  the  Saviour  7  May  it  not,  must  it  not  in  that  case,  be 
said  of  us,  that  our  faith  is  vain,  since  it  does  not  produce  love, 
and  that,  notwithstanding  our  profession,  we  are  yet  in  our  sins  ? 

Lastly,  did  Christ  come  into  our  world  to  seek  and  to  save 
lost  sinners?  Then  it  becomes  us  all  most  carefully  to  inquire, 
whether  he  has  found  and  saved  us.  That  he  has  found  us,  is 
evident,  for  the  voice  of  his  gospel,  the  voice  of  this  great  Shep- 
herd, even  now  sounds  in  our  ears.  But  has  he  saved  us7 
Have  we  felt  constrained  to  obey  his  call?  Surely,  if  he  has 
saved  us,  if  we  have  been  made  new  creatures;  if  we  have 
passed  from  death  unto  life,  we  cannot  but  know  something  of 
it.  Say  then,  have  you  found  Christ?  The  pearl  of  great 
price,  have  you  found  it?  And  as  you  answer  these  questions, 
remember  how  much  is  implied  in  being  lost,  and  how  ample 
the  provision  for  your  deliverance,  since  the  Son  of  man  is 
come  to  seek  and  to  save  you. 


SERMON  LXI. 


CHRIST,  GOD'S  BEST  GIFT  TO  MAN. 


Thanks  be  unto  God  for  his  unspeakable  gift. — 2  Corinthians  ix.  15. 

Perhaps  there  is  nothing  which  would  more  powerfully  tend 
to  convince  us  how  little  we  resemble  the  primitive  Christians, 
than  a  comparison  of  our  views  and  feelings  respecting  the  gos- 
pel of  Christ,  with  those  which  they  express  in  their  writings. 
While  we  naturally  discover  in  it  nothing  wonderful  or  excel- 
lent, listen  to  it  with  indifference,  treat  it  with  neglect,  and  per- 
haps consider  it  as  little  better  than  foolishness;  they  can 
scarcely  mention  or  allude  to  it  without  feeling  the  strongest 
emotions,  and  breaking  forth  into  the  most  rapturous  expres- 
sions of  gratitude,  admiration,  wonder  and  love.  They  style  it 
the  glorious  gospel  of  the  blessed  God,  speak  of  it  as  the 
most  wonderful  of  all  his  wondrous  works,  and  represent  it  as 
containing  things  unutterable  and  unsearchable,  things  into 
which  even  angels  desire  to  look.  An  example  of  the  glowing 
and  energetic  language  which  they  were  accustomed  to  employ  in 
speaking  of  the  subject,  we  have  in  our  text ;  in  which  the  apos- 
tle, reflecting  on  the  goodness  of  God  in  giving  his  Son  to  die 
for  us,  exclaims  in  the  fulness  of  his  heart,  Thanks  be  unto 
God  for  his  unspeakable  gift ! 

My  friends,  in  obedience  to  long  established  custom,  and  to 
the  voice  of  our  civil  rulers,  we  have  this  day  assembled  to  give 
thanks  to  God.    Perhaps  some  are  ready  to  say,  For  what  shall 


160 


CHRIST,     god's  best 


we  thank  him  ?  Our  fathers,  who  estabhshed  this  custom,  had 
reasou  to  praise  him,  for  they  were  favored  with  peace  and  pros- 
perity. We  too  had  formerly  reason  to  praise  him,  for  we  once 
enjoyed  the  same  blessings.  But  those  days  are  past.  Peace 
and  prosperity  are  gone.  We  are  involved  in  a  war,  of  which 
we  cannot  foresee  the  termination.  Our  country  is  torn  in  pie- 
ces by  pohtical  dissensions,  and  contending  parties  seem  almost 
prepared  to  imbrue  liieir  hands  in  each  other's  blood.  Our  pri- 
vate sufferings  and  embarrassments  are  also  great.  Our  com- 
merce is  destroyed,  our  business  interrupted,  our  property, 
acquired  in  better  days,  taken  from  us ;  our  families  look  to  us 
for  bread,  which  we  shall  soon  be  unable  to  give  them ;  the 
prospect  before  us  is  dark  and  cheerless,  and  we  fear  that  these 
days  are  but  the  beginning  of  sorrows.  For  what,  then,  should 
we  thanlc  God,  or  how  attune  our  voices  to  joy  and  praise  ? 

I  answer,  were  our  situation  more  deplorable  than  it  really  is, 
were  we  stripped  of  every  earthly  blessing,  we  should  still  have 
cause  for  joy  and  thankfulness ;  still  have  reason  to  praise  God. 
We  ought  to  rejoice  that  the  Lord  reigns,  and  we  ought  to  praise 
him  that  we  are  not  treated  as  we  deserve,  that  we  are  not  in 
the  mansions  of  despair,  that  we  are  yet  prisoners  of  hope. 
Above  all,  we  ought  to  praise  him  for  the  unspeakable  gift  of 
his  Son,  and  we  shall  do  it  if  we  possess  the  smallest  portion  of 
the  apostle's  temper.  His  situation  was,  in  a  temporal  view, 
incomparably  worse  than  that  of  any  person  in  this  assembly. 
Speaking  of  himself  and  his  fellow  disciples,  he  says.  Even  to 
the  present  hour,  we  both  hunger  and  thirst,  and  are  naked,  and 
buffeted,  and  reviled  and  persecuted.  We  are  made  as  the  filth 
of  the  world,  and  the  off-scouring  of  all  things,  unto  this  day. 
Yet  in  this  distressed,  oppressed  condition,  destitute  of  all  the 
good  things  of  life,  and  liable  every  day  to  lose  life  itself,  he 
could  still  cry,  Thanks  be  unto  God  for  his  unspeakable  gift. 
Nay,  more ;  while  he  lay  in  the  gloomy  dungeon  of  Philippi, 
his  body  torn  with  scourges,  and  his  feet  fast  in  the  stocks,  we 
find  him  still  thanking  God  for  the  gospel  of  his  Son,  and  caus- 
ing his  prison,  even  at  midnight,  to  resound  with  his  songs  of 
joy  and  praise. 

And  can  we  then,  with  justice,  pretend  that  we  have  no  rea- 
son to  be  thankful  ?  Ought  not  we,  as  well  as  the  apostle,  to 
bless  God  for  the  gospel  of  Christ  1   Is  it  not  to  us,  as  it  was  to 


GIFT     TO  MAN. 


ICl 


him,  the  gospel  of  salvation  ?  Let  us  then  banish  from  our 
minds  every  ungrateful  feeling,  every  murmuring  thought,  and 
unitedly  cry  with  the  apostle.  Thanks  be  unto  God  for  his 
unspeakable  gift.  That  you  may  be  induced  to  do  this,  I  shall 
attempt  to  show, 

That  Jesus  Christ  is  the  Gift  of  God  to  men  :  a  Gift  which 
may  be  justly  called  unspeakable  :  a  Gift  for  which  we  should 
thank  him  with  the  most  lively  gratitude. 
I.  Jesus  Christ  is  the  Gift  of  God  to  men. 
It  can  scarcely  be  necessary  to  remind  you  that  a  gift,  or  pres- 
ent, is  something  valuable  freely  offered  to  persons  who  have  no 
claim  to  it,  without  receiving  anything  in  return,  and  without 
any  expectation  that  it  will  be  restored.  It  must  be  something 
valuable  ;  for  a  thing  of  no  value  cannot  properly  be  considered 
as  a  gift.  It  must  be  offered  freely,  or  voluntarily  ;  for  if  we 
are  obliged  to  offer  it,  it  is  merely  the  discharge  of  an  obligation. 
It  must  be  oftered  to  persons  who  have  no  claim  to  it;  for  to 
those  who  can  justly  deserve  it,  it  is  not  a  gift,  but  only  their 
due.  If  they  claim  it  as  a  recompense  for  some  injury  which 
we  have  done  them,  it  is  restitution.  If  they  claim  it  in  return 
for  services  which  they  have  performed,  or  favors  which  they 
have  bestowed,  it  is  a  debt.  It  must  be  offered  without  expect- 
mg  anythmg  in  return  ;  for  if  we  expect  something  equally  val- 
uable in  return,  it  is  an  exchange ;  if  we  expect  some  laAvfuI 
service  to  be  performed,  it  is  wages ;  if  we  expect  anything 
unlawful,  it  is  a  bribe.  Finally,  it  must  be  offered  without  any 
expectation  that  it  will  be  restored  to  us  ;  for  otherwise  it  is  a 
loan,  and  not  a  gift. 

Now  a  moment's  reflection  will  convince  us  that,  in  all  these 
respects,  Jesus  Christ  is,  strictly  speaking,  a  gift  of  God  to  man. 
Christ  is  something  valuable;  for,  as  we  shall  soon  attempt  to 
show,  his  worth  is  unspeakable.  He  is  offered  to  us  freely,  or 
voluntarily ;  for  God  was  under  no  kind  of  obligation  to  make 
us  such  an  offer.  He  is  offered  to  persons  who  have  no  claim 
to  such  a  favor,  for  we  can  justly  claim  nothing  at  the  hand  of 
God  but  destruction.  We  cannot  claim  the  offer  of  Christ  as  a 
recompense  for  injuries  received  from  God,  for  he  has  never 
injured  us,  but  has  done  us  good  and  not  evil  all  the  days  of  our 
lives.  Neither  can  we  claim  it  in  return  for  services  performed, 
or  favors  bestowed  ■  for  we  have  never  done  any  thing  for  God, 

VOL.  III.  21 


162 


CHRIST,    god's  best 


or  bestowed  the  smallest  favor  upon  him.  On  the  contrary,  we 
have  done  him  all  the  injury  in  our  power.  Nor  does  God  offer 
his  Son  with  the  expectation  of  receiving  any  thing  in  return, 
for  we  and  all  that  we  possess  are  already  his ;  and  if  we  were 
not,  we  could  give  him  nothing;  for  even  if  we  are  righteous, 
what  do  we  give  him,  or  what  receiveth  he  at  our  hands'? 
When  we  have  done  all  in  our  power,  we  are  but  unprofitable 
servants,  and  have  done  no  more  than  it  was  our  duty  to  do. 
Nor,  finally,  does  God  offer  us  his  Son  with  any  intention  of 
resuming  the  gift;  for,  says  the  apostle,  the  gifts  of  God  are 
without  repentance,  that  is,  irrevocable;  he  oflFers  us  his  Son  to 
be  ours  forever.  Jesus  Christ  is,  therefore,  in  the  most  strict 
and  proper  sense  of  the  term,  the  gift,  the  free,  unmerited  gift  of 
God  to  men. 

I  am  not  ignorant,  however,  that  some  deny  this.  I  am  aware 
that  it  is  thought  and  urged  by  some,  that  God  was  under  obli- 
gations to  provide  a  Saviour  for  mankind,  and  that  it  would 
have  been  cruel  and  unjust  for  him  to  create  beings  who  he 
knew  would  fall,  had  he  not  previously  intended  to  give  his  Son 
for  their  redemption,  or  to  open  a  way  for  their  restoration,  by 
some  other  means.  These  persons  then  pretend,  that  the  law 
of  God,  which  requires  perfect  obedience,  on  pain  of  death,  is 
much  too  strict  and  severe,  for  such  weak,  fallen  creatures,  as 
we  are ;  that  it  is  unreasonable  and  unjust  to  require  perfection 
of  us,  or  to  punish  us  for  falling  short  of  it ;  and  that  God, 
finding  he  had  enacted  a  law  too  severe,  was  obliged  to  send  his 
Son  to  bear  its  curse,  deliver  us  from  its  authority,  and  introduce 
a  milder  law,  which  should  allow  us  to  sin  a  little,  provided  we 
would  not  sin  much. 

It  is  true,  indeed,  that  few  are  to  be  found,  who  dare  openly 
and  directly  avow  such  sentiments ;  but,  they  are  the  sentiments 
of  every  unrenewed  heart ;  all  men  naturally  consider  the  gospel 
as  a  kind  of  remedy  for  the  too  great  severity  of  the  law;  and 
hence  it  is,  in  their  view,  little  better  than  foolishness.  And  if 
this  view  of  the  gospel  were  correct,  it  would  indeed  be  foolish- 
ness in  the  extreme;  and  God  would  no  longer  deserve  our 
admiration,  reverence,  gratitude,  or  love.  It  would  then  appear 
that  God  was  the  offending,  and  we  the  injured  party;  that 
Christ  died,  not  to  make  satisfaction  for  our  transgression  against 
God,  but  for  God's  too  great  severity  to  us;  that  he  is  offered  to 


GIFT    TO  MAN. 


163 


us  not  as  a  free,  unmerited  gift,  but  as  a  recompense  for  the 
injuries  we  have  received  from  our  Maker,  in  his  suffering  us  to 
fall,  and  threatening  to  punish  us  for  our  sins.  Farev.'ell,  then, 
all  the  glory  and  grace  of  the  gospel.  Farewell,  all  ascriptions 
of  praise  to  God,  for  his  goodness,  mercy  and  love.  The  won- 
drous plan  of  redeeming  love,  the  unspeakable  gift  of  God's 
eternal  Son,  dwindles  down  to  the  mere  payment  of  a  debt,  a 
satisfaction  for  injury. 

But  is  this  indeed  the  glorious  gospel  of  the  blessed  God  7  Is 
this  that  mystery,  into  which  angels  desire  to  look ;  is  this  the 
wonderful  scheme  which  filled  the  breasts  of  the  apostles  with 
admiration,  love  and  gratitude ;  and  in  which  they  professed  to 
discover  such  heights  and  depths,  such  unutterable  and  unsearch- 
able things?  No,  my  friends,  this  is  not  the  gospel;  these  are 
not  the  good  tidings  of  great  joy  which  angels  delighted  to  bring 
from  heaven.  God's  offer  of  his  Son  to  guilty  men  is  not  the 
payment  of  a  debt,  or  a  recompense  for  injuries  done  them.  No, 
it  is  a  gift,  a  free,  unmerited  gift,  an  unspeakable  gift,  the  worth 
of  which  we  can  neither  describe  nor  conceive.  God  was  under 
no  obligation  to  provide  a  Saviour  for  our  ruined  race.  He 
provided  none  for  the  fallen  angels,  nor  was  he  any  more  obliged 
to  provide  one  for  us.  With  the  most  perfect  justice,  and  with- 
out the  smallest  impeachment  of  his  goodness,  he  might  have 
left  us  all  to  perish;  and  peopled  the  earth  and  filled  heaven, 
with  a  new  and  holy  race  of  beings.  Agreeably,  the  Scriptures 
every  where  represent  the  plan  of  salvation  as  entirely  of  grace, 
free,  sovereign,  wondrous  grace,  from  its  commencement  to  its 
termination.  They  tell  us,  that  Jesus  Christ  is  the  gift  of  God ; 
that  he  freely  delivered  him  up  for  us  all;  that  when  we  were 
his  enemies  Christ  died  for  us ;  and  that  God  so  loved  the  world 
that  he  gave  his  only  begotten  Son,  that  whosoever  believeth  in 
him  should  not  perish.  Here  is  nothing  said  of  the  payment  of 
a  debt,  or  of  recompense  for  injury.  Nor  do  the  blessed  spirits 
of  the  just  made  perfect  in  heaven,  view  their  salvation  as 
flowing  from  anything  but  the  most  astonishing  love  and  grace. 
Not  unto  us,  they  cry,  not  imto  us,  but  to  thy  name  give  glory. 
Blessing  and  glory  and  honor  and  power  be  unto  him  that  sitteth 
on  the  throne,  and  to  the  Lamb  forever  and  ever. 

If,  therefore,  the  apostles  on  earth  or  saints  in  heaven,  or  the 
Holy  Spirit  himself,  knew  anything  of  the  plan  of  salvation, 


164 


CHRIST,    GOD    S  BEST 


Jesus  Christ  is  in  every  respect  the  free  gift  of  God  to  man. 
And  why  was  such  a  gift  necessary?  Because  we  are  children 
of  ignorance,  and  needed  a  Divine  teacher ;  because  we  are 
children  of  disobedience,  and  need  a  Divine  sanctifier;  because 
we  are  children  of  wrath,  and  need  a  Divine  redeemer,  to  make 
an  atonement  for  our  sins.  We  have  insisted  the  longer  on  this 
part  of  our  subject,  because  until  we  are  fully  convinced  that 
Christ  is  such  a  gift,  we  cannot  prize  the  gospel  as  we  ought, 
nor  truly  thank  God  for  this  or  any  other  blessing. 

II.  I  proceed  to  show,  that  this  gift  may  be  justly  styled 
unspeakable. 

With  this  view  we  observe, 

1.  That  the  love  which  led  God  to  bestow  such  a  gift  upon 
us,  must  have  been  unspeakably  great.  This  our  Saviour, 
when  speaking  of  it,  plainly  iritimates.  Though  he  spoke  as 
never  man  spake,  yet  even  he  could  not  describe  it  except  by  its 
effects.  God,  says  he,  so  loved  the  world  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  on  him  should  not  perish, 
but  have  everlasting  life.  He  does  not  say,  God  loved  the  world 
fervently,  greatly,  immeasurably ;  for  none  of  these  expressions 
were  sufficient  to  show  the  extent  of  his  love.  Nor  does  he 
say,  God  so  loved  the  world  that  he  preserves,  supports,  and 
fills  it  with  his  blessings ;  for  these  proofs  of  his  goodness,  though 
great,  are  comparatively  nothing.  But  he  says,  God  so  loved 
the  world  that  he  gave  his  only  begotten  Son ;  thus  intimating 
that  his  love  could  not  be  described,  and  leaving  us  to  judge  of 
its  greatness  by  its  effects.  And,  judging  by  this  rule,  how  great 
must  his  love  have  been  !  Say,  ye  who  are  parents,  how  must 
you  love  a  person,  before  you  could  freely  consent,  for  his  sake, 
to  give  up  an  only  son.  to  a  cruel  and  ignominious  death  ?  But 
as  high  as  the  heavens  are  above  the  earth,  as  far  as  God  excels 
his  creatures,  so  far  does  his  love  for  his  Son  surpass  that  which 
the  most  affectionate  parent  feels  for  his  offspring.  We  are  told 
that  God  is  love,  and  we  find  that  he  can  even  love  his  enemies, 
so  as  to  load  them  with  favors;  for  he  causes  his  sun  to  shine, 
and  his  showers  to  descend  on  the  evil  and  unthankful.  If  then 
he  can  thus  love  his  enemies,  how  infinitely  must  he  love  his 
innocent,  holy,  only-begotten  Son,  who  is  in  the  bosom  of  his 
Father,  and  always  does  those  things  that  please  him  !  And  how 
must  he  love  the  world,  since,  for  its  redemption,  he  gave  up 


CUKIST,    god's  best 


165 


this  beloved  Son  to  such  agonies  as  Christ  endured.  But  in 
vain  do  we  attempt  to  give  you  any  idea  of  this  love.  We  sink 
under  the  weight  of  our  subject.  We  cannot  describe  what  is 
indescribable.  We  can  only  say,  with  the  apostle,  What  man- 
ner of  love  is  this?    Well  may  it  be  called  an  unspeakable  love! 

2.  The  gift  of  Jesus  Christ  may  be  justly  called  unspeakable, 
because  his  worth  and  excellence  aj-e  unspeakably  great.  He 
is  the  pearl  of  great,  of  inestimable  price.  He  is  not  only 
precious,  but  preciousness  itself  In  him  are  hid  all  the  treasures 
of  MMsdom,  and  knowledge,  and  grace ;  so  that  as  the  apostle 
informs  us,  his  riches  are  unsearchable.  Nay  more,  in  him 
dwells  all  fulness,  even  all  the  fulness  of  the  Godhead.  In 
giving  us  Christ,  therefore,  God  has  given  us  himself  and  all 
that  he  possesses ;  and  hence,  those  who  receive  this  gift,  are 
said  to  be  filled  with  the  fulness  of  God.  Had  God  given  us  a 
thousand  angels  to  guard  and  attend  us,  or  ten  thousand  worlds 
for  our  portion,  it  would  have  been  comparatively  nothing.  It 
■would  have  been  nothing  for  him  to  give,  for  he  could  have 
created  them  with  a  single  word.  It  would  have  been  nothing 
for  us  to  receive;  for  what  are  worlds,  or  angels,  in  comparison 
with  the  Creator  of  all  worlds,  and  the  Lord  of  angels.  Nor  is 
this  all.  In  giving  us  Christ,  God  gave  us  all  the  other  blessings 
which  we  enjoy.  We  are  told,  that  every  good  and  perfect  gift 
is  from  above,  and  cometh  down  from  the  Father  of  lights. 
We  are  also  taught,  that  all  these  gifts  come  in  and  through 
Christ;  so  that  he  may  be  justly  called,  not  only  a  gift,  but  the 
gift  of  God,  that  is,  the  gift  which  includes  all  others.  '  If  the 
earth  is  full  of  the  riches  of  God's  goodness,  if  its  inhabitants 
are  preserved,  fed,  and  clothed,  if  God  gives  them  rain  from 
heaven  and  fruitful  seasons,  filling  their  hearts  with  peace  and 
gladness,  if  they  derive  any  pleasure  frotn  children,  friends  and 
social  intercourse,  if  they  are  permitted  to  hope  for  still  greater 
blessings  beyond  the  grave, — in  a  word,  if  any  happiness  is  or 
has  been  enjoyed  on  earth,  more  than  in  hell,  it  was  all  given  by 
God,  when  he  gave  us  Christ  to  be  the  Saviour  of  the  world. 
In  this  sense  it  is,  that  Christ  is  said  to  be  the  Saviour  of  all 
men,  including  those  who  do  not  believe.  He  pleads  for  them 
as  the  dresser  of  the  vineyard  did  for  the  barren  fig  tree,  that  it 
might  not  be  immediately  cut  down  as  a  cumberer  of  the  ground. 
Thus  he  saves  them  from  instantly  suffering  the  agonies  of  death 


166 


GIFT    TO  MAN. 


and  the  pains  of  hell.  He  saves  them  from  many  of  the  present 
effects  and  consequences  of  sin  ;  he  gives  them  to  enjoy  the  day 
and  means  of  grace,  keeps  back  the  curse  which  is  every  moment 
ready  to  blast  them,  and  loads  them  with  innumerable  temporal 
and  spiritual  favors.  Since  then  Christ  is  inestimably  precious 
in  himself,  and  since  in  him  are  included  all  the  other  gifts 
which  God  has  ever  bestowed  on  our  race,  he  may  be  justly 
called  an  unspeakable  gift. 

3.  Unspeakable  as  is  the  intrinsic  value  of  Christ,  he  is,  if 
possible,  still  more  unspeakably  valuable  to  us.  You  need  not 
be  told,  that  the  value  of  a  gift  to  the  person  who  receives  it, 
depends  much  on  his  circumstances.  A  sum  of  money  may  be 
a  valuable  present  to  anyone;  but  to  a  man  on  the  point  of 
being  dragged  to  prison  for  debt,  it  is  much  more  so.  Medicine, 
or  food  may  be  valuable  in  itself;  but  when  given  to  a  man 
ready  to  perish  with  sickness  or  hunger,  its  value  is  very  greatly 
increased.  So  Christ  is  unspeakably  precious  in  himself,  and 
had  God  given  him  to  the  angels  as  their  portion,  it  would  have 
justly  been  called  an  unspeakable  gift.  But  how  unspeakably 
more  valuable  is  such  a  gift  to  us,  who  were  on  the  point  of 
perishing  forever.  Would  you  know  the  worth  of  the  gift  to 
creatures  in  our  situation  7  Go  and  contemplate  the  fallen 
angels  in  the  mansions  of  despair.  See  them  enveloped  in  the 
blackness  of  darkness,  bound  in  eternal  chains,  reserved  unto 
the  judgment  of  the  great  day,  and  expecting  nothing  but  an 
eternity  of  unutterable,  and  constantly  increasing  wretchedness, 
beyond  it.  Would  the  gift  of  an  almighty  Saviour,  to  redeem 
them  from  this  situation,  be  to  them  unspeakably  precious  1  If 
so,  Christ  is  an  unspeakably  precious  gift  to  us;  for  what  they 
are  suffering  was  our  just  doom,  a  doom  which  would  have  been 
inevitable,  were  it  not  for  the  gift  of  Christ.  A  wretched  and 
hopeless  life,  a  still  more  wretched  and  despairing  death,  and  an 
inconceivably  more  wretched  eternity,  were  all  that  we  could 
expect;  for,  being  children  of  disobedience,  we  were  children  of 
wrath;  the  fire  prepared  for  the  devil  and  his  angels  burnt  to 
devour  us ;  the  broken  law  of  God  had  pronounced  the  sentence 
of  our  everlasting  condemnation,  and  nothing  but  the  gift  of 
such  a  Saviour  as  Christ,  could  have  prevented  our  suffering  it; 
for  the  word  of  truth  declares,  that  he  who  believeth  not  the 
Son  of  God  is  condemned  already:  that  he  shall  never  see  life, 


CHRIST,    god's  best 


167 


and  that  the  wrath  of  God  abideth  on  him.  But  from  this  curse 
Christ  has  redeemed  those  who  receive  God's  offered  gilt,  by- 
being  made  a  curse  for  them,  and  they  are  dehvered  from  wrath 
through  him.  Well  then  may  the  gift  of  such  a  Saviour  to 
creatures  in  our  situation,  be  called  an  unspeakable  gift. 

Lastly,  the  gift  of  Christ  may  be  justly  called  an  unspeakable 
gift,  on  account  of  the  spiritual  blessings  which  are  enjoyed  by 
those  who  receive  him.  We  have  already  observed,  that  even 
those  who  reject  him  are  favored  for  his  sake,  with  many  tem- 
poral mercies;  but  these  are  nothing  compared  with  spiritual 
and  eternal  blessings  which  he  imparts  to  those  who  thankfully 
accept  the  unspeakable  gift  of  God.  He  gives  them  the  pardon 
of  all  their  sins,  and  accepts  them  as  if  they  had  never  sinned. 
He  brings  them  out  of  darkness  and  ignorance  into  his  marvel- 
lous light,  and  imparts  to  them  that  knowledge  of  God  and 
himself  which  is  eternal  life.  He  instamps  the  holy  image  of 
God  on  their  souls,  and  makes  them  partakers  of  a  divine  nature. 
He  delivers  them  from  sin  and  guilt,  from  fear  and  anxiety,  and 
thus  prepares  them  to  enjoy  peace  of  conscience,  and  favor  with 
God.  He  withholds  from  them  no  good  thing,  and  causes  all 
things,  without  exception,  to  work  together  for  their  good.  He 
gives  them  exceeding  great  and  precious  promises,  and  provides 
for  them  strong  consolation,  to  support  them  under  the  evils  of 
hfe.  He  suffers  them  to  fear  no  evil,  in  their  last  hours,  and 
enables  them  to  sing  the  song  of  victory  over  death  and  the 
grave.  He  receives  and  welcomes  their  departing  spirits  in  the 
eternal  world,  raises  their  bodies  incorruptible,  glorious  and 
immortal;  acquits,  acknowledges  and  rewards  them,  at  the  judg- 
ment day,  and  presents  them,  perfect  in  knowledge,  in  holiness 
and  happiness,  before  the  throne  of  his  Father,  with  who'm  they 
shall  live  and  reign  forever  and  ever.  In  one  word,  he  makes 
them  heirs  of  God,  and  consequently  heirs  of  all  things;  exerts 
to  the  utmost  all  the  infinite  perfections  of  the  Godhead,  to  per- 
fect, perpetuate  and  increase  their  happiness.  And,  my  friends, 
what  could  he  do  more 7  What  could  any  being  do  more? 
What  can  creatures  desire  more?  Should  they  employ  their 
minds,  through  eternity,  they  would  be  unable  to  wish  for,  or 
conceive  of  any  thing  which  the  gift  of  Christ  does  not  include. 
Who  then  can  deny  that  it  may  be  justly  called  an  unspeakable 
gift ;  since  it  raises  those  who  accept  it  from  the  lowest  depth  of 


168 


GIFT    TO  MAN. 


wretchedness  to  which  a  creature  can  sink,  to  the  highest  pitch 
of  glory  and  feUcity  which  creatures  can  reach? 

III.  This  is  a  gift  for  which  we  ought  to  thank  God  with  the 
most  Uvely  gratitude. 

But,  my  friends,  is  it  necessary  to  prove  this  7  Is  it  not 
already  evident  ?  The  principal  circumstances  which  render  a 
gift  deserving  of  thankfulness,  are  the  motives  which  occasion 
it,  its  intrinsic  value,  its  being  adapted  to  our  circumstances, 
and  the  benefits  which  we  derive  from  it.  But  we  have  already 
shown  that  the  love  which  induced  God  lo  offer  us  the  gift  of 
Christ,  his  own  intrinsic  value,  our  perishing  need  of  such  a 
Saviour,  and  the  benefits  which  he  bestows  on  those  who  accept 
him,  are  alike  unspeakably  great.  It  therefore  necessarily 
follows,  that  our  gratitude  to  God  for  this  gift  should  be  unspeak- 
able. The  gratitude  of  just  men  made  perfect  is  so.  Never 
have  they  been  able,  never  will  they  be  able,  to  express  all  the 
gratitude  which  they  feel  to  God,  for  the  gift  of  his  Son.  It  is 
an  inexhaustible  fountain  which  flows,  and  ever  will  flow,  in 
ceaseless  praises  and  thanksgivings,  throughout  eternitj'-.  If 
then  we  possess  any  thing  of  the  temper  of  heaven,  if  we  hope 
ever  to  join  in  the  employments  of  heaven,  if  we,  in  the  smallest 
degree,  resemble  the  apostle,  we  shall  unitedly  join  with  him  in 
exclaiming.  Thanks  be  unto  God  for  his  unspeakable  gift !  We 
shall  partake  of  the  food  which  God  this  day  provides  for  our 
refreshment,  with  feelings  in  some  measure  similar  to  those  with 
which  the  spirits  of  the  just  feast  on  the  bread  and  water  of  life, 
at  the  marriage  supper  of  the  Lamb  in  heaven,  and  our  whole 
future  lives  will  be  one  continued  day  of  thanksgiving  to  God. 

If  any  still  feel  unconvinced,  that  we  ought  to  thank  God  for 
the  gift  of  his  Son,  we  would  ask  them  whether  God  can  do 
anything  for  which  his  creatures  ought  to  thank  him.  Can  he 
bestow  upon  them  any  favor  which  shall  entitle  him  to  their 
gratitude  l  If  so,  he  has  done  it  already,  in  giving  us  his  Son ; 
for  he  can  do  nothing  greater  for  any  creature,  he  can  give  us 
nothing  more  precious  than  this.  In  giving  us  Christ,  he  has 
given  us  himself,  and  all  that  he  possesses,  so  that  he  may  now 
justly  say  to  us.  Unthankful,  obstinate  creatures !  what  shall  I 
do  to  excite  your  gratitude;  how  shall  I  purchase  that  place  in 
your  affections,  which  ought  to  be  mine,  without  purchase?  I 
had  but  one  Son ;  him  I  have  freely  given  for  your  redemption; 


CHKIST,     god's     best  GIFT. 


169 


and  now  I  have  nothing  more  to  offer.  To  purchase  your  grat- 
itude and  love,  I  have  made  myself  poor;  I  have  given  you  all 
I  possessed,  and  if  this  is  not  sufficient,  I  can  only  come  to  you 
as  a  suppliant,  and  beseech  you,  for  my  sake,  for  my  Son's  sake, 
for  your  own  sakes,  to  be  reconciled  to  your  heavenly  Father, 
and  accept  with  thankfulness  my  offered  grace.  Such  is,  in 
effect,  the  language  of  your  gracious,  condescending  God;  yet, 
astonishing  to  tell,  there  are  hearts  so  hard  as  to  be  unaffected 
with  this  language,  so  stubbornly  ungrateful  as  to  refuse  to 
thank  him  for  the  unspeakable  gift. 

My  friends,  are  not  some  of  your  hearts  of  this  description? 
Are  there  not  some  among  you  who  have,  through  life,  requited 
God  evil  for  good?  Are  there  not  some  present,  who  never 
sincerely  thanked  God  for  the  gift  of  his  Son,  and  who  would 
feel  more  joy  and  gratitude  for  the  gift  of  a  few  thousands  of 
pounds,  than  they  have  ever  felt  while  hearing  the  good  news  of 
a  Saviour?  If  there  be  any  present  of  this  description,  let  me 
entreat  them  to  consider  what  they  have  done,  what  they  are 
now  doing.  How  hateful,  how  inexcusable,  must  such  ingrat- 
itude appear  in  the  sight  of  God  !  How  widely  do  you  differ 
from  him  who  uttered  the  words  of  our  text,  and  from  all  holy 
beings!  How  impossible  is  it  for  you,  with  such  a  temper,  to 
join  in  the  praises  of  heaven,  or  derive  any  advantage  from  the 
gift  of  Christ.  The  gift  is  indeed  offered  to  all,  but  it  will 
benefit  none  but  those  who  thankfully  receive  it.  Be  persuaded 
then,  this  day,  to  receive  it  with  thankfulness,  and  let  the  good- 
ness of  God  lead  you  to  repentance.  While  you  feast  on  the 
bounties  of  Providence,  remember  that  they  were  purchased  by 
the  blood  of  Christ.  Should  you  do  this,  this  will  indeed  be  a 
thanksgiving  day,  the  beginning  of  an  eternal  thanksgiving  in 
heaven. 


SEEMON  LXII. 


MANS  TREATMENT  OF  CHRIST. 


Having  yet  therefore  one  Son,  his  well-beloved,  be  sent  him  also,  last,  unto 
them,  saying,  They  will  reverence  my  Son  — Makk  xii.  6. 

These  words  compose  part  of  the  following  parable,  address- 
sed  by  our  Saviour  to  the  Jews  :  A  certain  man  planted  a  vine- 
yard, and  set  a  hedge  about  it,  and  digged  a  wine-fat,  and  built 
a  tower,  and  let  it  out  to  husbandmen,  and  went  into  a  far 
country.  And  at  the  season  he  sent  unto  the  husbandmen  a 
servant,  that  he  might  receive  from  them  of  the  fruit  of  the 
vineyard.  And  they  caught  him,  and  beat  him,  and  sent  him 
away  empty.  And  again  he  sent  another,  and  him  they  killed; 
and  many  others,  beating  some,  and  killing  some.  Having  yet 
therefore,  one  Son,  his  well-beloved,  he  sent  him  also  unto  them, 
saying,  They  will  reverence  my  Son.  But  the  husbandmen 
said  among  themselves,  this  is  the  heir ;  let  us  kill  him  and  the 
inheritance  shall  be  ours.  And  they  took  him,  and  killed  him, 
and  cast  him  out  of  the  vineyard. 

The  meaning  of  this  parable,  as  referring  to  God's  dealings 
with  the  Jews,  and  to  their  abominable  treatment  of  his  messen- 
gers, and  of  his  Son,  is  too  obvious  to  require  explanation.  Nor 
with  its  meaning,  as  referring  to  them,  have  we  any  personal 
concern.  We  are  only  concerned  to  inquire,  how  far  it  is  appli- 
cable to  ourselves ;  and  a  little  reflection  will  convince  us,  that 
many  of  the  truths  which  it  illustrates,  may  be  applied  to  us 


man's    treatment    of    CHRIST.  171 

with  no  less  propriety  than  to  the  Jews.  We,  and  all  other 
Christian  nations,  are  now  what  they  once  were.  To  us,  as  well 
as  to  them,  the  prophets,  and  the  Son  of  God  have  been  sent ;  for 
we  have  their  words  in  the  Bible,  by  which,  they  being  dead, 
yet  speak.  He  that  receives  those  words,  receives  Christ,  but 
he  that  rejects  them,  rejects  Christ.  But  waiving  a  considera- 
tion of  those  and  other  truths,  brought  to  view  by  this  parable, 
I  propose,  at  present,  to  confine  myself  exclusively  to  that  part 
of  it  which  has  been  read  as  our  text.  God  is  here  represented 
as  saying,  with  reference  to  those  to  whom  Christ  was  sent, 
They  will  reverence  my  Son.  We  are  not  to  infer  from  this 
expression,  that  God  was  ignorant  of  the  manner  in  which  his 
Son  would  be  treated ;  or  that  he  really  expected  men  would 
receive  him  with  reverence ;  for  his  sufferings  and  death  were 
explicitly  predicted  long  before  his  appearance  in  the  world. 
But  God  here  speaks  after  the  manner  of  men.  He  is  merely 
stating  what  reception  it  might  have  reasonably  been  expected 
would  be  given  to  his  Son,  by  one  who  did  not  know  or  who 
did  not  consider  the  wickedness  of  the  human  heart.  Such  a 
person,  on  seeing  Christ  sent  down  from  heaven  to  assist  men, 
would  have  exclaimed,  Surely  they  will  receive  him  with  rev- 
erence and  affection.  Though  they  have  persecuted  and  slain 
God's  servants,  yet  surely  they  will  reverence  his  Son. 

The  principal  truth  taught  by  our  text  then,  is  evidently  this; 
it  was  reasonable  to  expect  that,  when  our  Saviour  visited  this 
world,  he  would  be  received  by  mankind  with  reverential  affec- 
tion.   To  show  that  it  was  su,  is  my  present  design. 

I.  It  was  reasonable  to  expect  this,  on  account  of  the  dignity 
of  Christ's  person.  We  learn  from  the  predictions  which  fore- 
told his  coming,  that  in  person  he  was  divine,  and  in  dignity 
infinite.  Behold,  says  the  prophet,  referring  to  this  event,  Jeho- 
vah God  shall  come  with  a  strong  hand ;  his  reward  is  with 
him,  and  his  work  before  him.  And  again,  speaking  in  the 
language  of  prophecy,  which  describes  future  events  as  having 
already  taken  place,  Isaiah  says.  Unto  us  a  child  is  born,  unto 
us  a  son  is  given ;  and  his  name  shall  be  called  Wonderful, 
Counsellor,  the  mighty  God,  the  everlasting  Father,  the  Prince 
of  Peace.  Out  of  thee,  Bethlehem  Ephratah,  shall  he  come, 
whose  goings  forth  have  been  of  old,  even  from  everlasting.  To 
the  same  purpose  the  angel  who  predicted  his  birth  informed 


172  man's  treatment  of  christ. 

Joseph  that  he  should  be  called  Inimanuel,  God  with  us  ;  God 
dwelling  with  men.  Hence,  when  John  came  as  his  harbinger 
to  announce  his  approach,  he  cried,  Prepare  ye  the  way  of  Je- 
hovah ;  make  straight  in  the  desert  a  highway  for  our  God. 
Agreeably  to  these  predictions,  we  are  informed  that  the  eternal 
Word,  who  was  in  the  beginning  with  God,  and  who  was  God, 
was  made  flesh  and  dwelt  among  us ;  that  he  is  the  true  God 
and  eternal  life  ;  God  over  all,  blessed  forever.  Now  who  that 
believed  these  predictions  ;  who  that  saw  them  fulfilled  in  the 
coming  of  Christ,  would  not  have  expected  that  he  should  be 
received  with  reverence  and  afiection?  Was  it  not  highly  rea- 
sonable to  expect  that  when  God  came  down  to  visit  and  dwell 
with  men,  he  would  be  received  by  them  in  this  manner  1  Were 
you  informed  that  God  was  again  about  to  visit  us  in  a  similar 
manner,  in  a  visible  form,  would  not  you  expect  him  to  meet 
with  such  a  reception  ?  You  will  recollect  what  preparations 
Avere  made  to  receive  the  chief  magistrate  of  these  States,  on  his 
late  tour?  Was  it  not  reasonable  to  expect  that  at  least  equal 
preparations  would  have  been  made  for  the  reception  of  the 
God  and  ruler  of  the  universe?  The  reasonableness  of  such 
an  expectation  will  appear  still  more  evident,  if  we  consider, 

II.  The  relation  which  subsisted  between  Christ  and  man- 
kind previous  to  his  coming.  He  was  their  Creator,  the  Creator 
of  the  world  ;  for  by  him,  we  are  told,  were  all  things  created, 
and  without  him  was  not  any  thmg  made  that  is  made.  He 
was  in  the  world,  and  the  world  was  made  by  him.  He  was 
also  the  preserver  of  men ;  for  he  supports  all  things  by  the 
word  of  his  power,  and  by  him  all  things  subsist.  As  the  Cre- 
ator and  Preserver,  he  was  the  rightful  possessor  of  all  things  ; 
for,  we  are  told,  that  all  things  were  made  not  only  by  him,  but 
for  him ;  that  he  is  appointed  heir  of  all  things,  and  that  all 
things  are  his.  He  had  also  for  thousands  of  years,  been  con- 
stantly showering  down  temporal  blessings  upon  mankind,  giving 
them  rain  from  heaven,  and  fruitful  seasons,  filhng  their  hearts 
with  food  and  gladness.  In  coming  into  the  world  then,  Imman- 
uel  came,  as  the  apostle  expresses  it.  to  his  own.  He  came  to  his 
own  world,  to  his  own  creatures,  the  work  of  his  own  hands,  to 
his  own  dependants,  the  deeply  indebted  pensioners  of  his  boun- 
ty. And  was  it  not  reasonable  to  expect,  that  men  should 
receive  such  a  being  with  reverence,  gratitude  and  affection  ? 


man's     treatment     of    CHRIST.  173 

Every  other  part  of  creation  knew  and  acknowledged  its  Crea- 
tor. Plants  and  animals,  the  winds  and  waves,  diseases  and 
death,  and  even  the  spirits  of  disobedience  owned  his  authority, 
and  obeyed  his  commands.  Surely,  then,  it  might  have  been 
expected  that  man,  an  intelligent  creature,  the  most  deeply 
indebted  of  his  creatures,  would  receive  his  Creator  and  Bene- 
factor with  at  least  equal  tokens  of  reverence  and  affection.  It 
might  have  been  expected  that  every  habitation  should  have 
been  thrown  open  to  him ;  that  every  heart  would  have  wel- 
comed him,  that  every  tongue  would  be  loud  in  praises  and  con- 
gratulations, and  that  all  the  treasures  of  earth  would  be  laid  at 
his  feet,  and  all  its  honors  poured  upon  his  head. 

III.  The  design  on  which  Christ  came  into  our  world,  and 
the  form  in  which  he  appeared,  rendered  it  still  more  reasonable 
to  expect  that  he  would  meet  with  such  a  reception.  Had  he 
visited  us  merely  for  his  own  pleasure,  he  ought,  as  our  Creator 
and  benefactor,  to  receive  the  most  honorable,  grateful,  and 
affectionate  welcome,  which  it  was  in  the  power  of  men  to  give. 
But  he  did  not  come  to  please  or  gratify  himself.  No,  he  came 
into  the  world  to  save  sinners,  to  seek  and  to  save  those  who 
were  lost ;  to  redeem  those  who  had  rebelled  against  him,  griev- 
ed and  insulted  him,  from  the  terrible  punishment  which  their 
sins  deserved.  In  order  to  this,  he  came  as  a  teacher  to  restore 
to  men  the  lost  knowledge  of  God,  to  bring  life  and  immortality 
to  light,  to  be  the  sun  of  the  soul,  the  light  of  the  world.  He 
came  to  be  not  only  its  light,  but  its  life ;  to  give  it  life  by  lay- 
ing down  his  own ;  and  that  he  might  for  this  purpose  lay 
down  his  life,  he  appeared  in  our  nature  in  the  likeness  of  sin- 
ful flesh,  and  the  form  of  a  servant.  That  this  was  the  design 
of  his  coming,  mankind  were  previously  informed  by  the  pre- 
dictions which  foretold  it.  They  were  told  that  he  would  come 
to  be  wounded  for  others'  transgressions,  to  be  bruised  for  their 
iniquities,  to  bear  the  chastisement  of  their  peace,  and  to  heal 
them  by  his  stripes.  Who,  then,  when  they  saw  the  Lord  of 
life  and  glory  appear  on  earth  for  such  a  purpose,  and  in  such 
a  form,  would  not  have  thought  it  reasonable  to  expect  that  all 
who  had  heard  these  predictions,  all  who  knew  the  design  of 
his  coming,  would  receive  him  with  every  possible  demonstra- 
tion of  grateful  affection.  Who  that  has  seen  the  almost  idola- 
trous admiration  and  reverence  with  which  men  have  often  regar- 


174  man's  treatment  of  ckrist. 

ded  human  teachers,  and  mere  temporal  deliverers,  would  not 
have  expected  to  see  this  celestial  Teacher,  this  deliverer  from 
interminable  evils  welcomed  with  the  loudest  acclamations;  to 
see  men  striving  to  make  him  some  compensation  for  the  glories 
of  which  he  had  stripped  himself  for  their  sakes,  sympathiz- 
ing with  him  in  all  the  sufferings  which  their  sins  had  brought 
upon  him,  and  weeping  at  his  feet  over  the  sins  which  occasion- 
ed them  ? 

It  has  ever  been  allowed  that  there  is  something  venerable, 
as  well  as  affecting,  in  the  sorrows  of  suffering  greatness  ;  and 
that  a  wise  and  good  monarch  reduced  to  poverty  and  distress 
is  a  spectacle  which  no  man,  not  wholly  devoid  of  feeling  could 
contemplate  without  feeling  emotions  of  respectful  sympathy. 
How  venerable,  how  grand,  how  dignified  then,  were  the  sor- 
rows and  sufferings  of  the  Son  of  God  !  sorrows  and  sufferings 
brought  upon  him,  not  by  his  own  misconduct  or  imprudence, 
but  by  his  own  boundless  benevolence.  Who,  then,  would  not 
have  expected,  that  these  sorrows  should  have  been  held 
sacred  ]  Who  does  not  perceive  that  God  on  the  throne  of  the 
universe  has,  if  I  may  so  speak,  less  claims  upon  the  reverence, 
gratitude  and  affection  of  his  creatures,  than  God  manifest  in 
flesh  in  the  form  of  a  servant  ?  Who  does  not  see  that  God, 
appearing  as  Immanuel,  God  with  us,  has  more  numerous  and 
more  powerful  claims  upon  mankind  than  God  in  any  other 
form  ?  If,  then,  Jehovah  is  worshipped  and  adored  with  raptur- 
ous affection,  by  angels  in  heaven,  much  more  might  it  be 
expected  that  he  should  be  loved  and  praised  by  men,  when  for 
their  sakes  he  appeared  as  a  man  of  sorrows  on  earth. 

IV.  The  bright,  unsullied  excellence  of  Christ's  moral  char- 
acter, and  the  various  estimable  qualities  which  were  exempli- 
fied in  his  conduct,  furnish  another  consideration  which  render- 
ed it  reasonable  to  expect  that  he  would  be  received  with  the 
highest  affection  and  esteem.  That  goodness  ought  to  excite 
affection,  will  not  be  denied.  That  magnanimity,  courage, 
and  fortitude  ought  to  be  regarded  with  veneration  and  esteem, 
is  equally  obvious.  Now,  in  the  character  of  the  man  Chri.st 
Jesus,  goodness  of  heart  and  greatness  of  mind,  were  combined. 
He  possessed  in  the  highest  possible  degree  every  estimable, 
moral  and  intellectuai  quality.  He  was  the  only  perfect  man 
which  the  world  has  seen  since  the  fall.    He  exhibited  human 


man's     treatment     of    CHRIST.  175 

nature  in  the  highest  degree  of  perfection  to  which  it  can  be 
raised.  .  In  him  goodness  and  greatness  were  not  only  personi- 
fied, but,  if  I  may  so  express  it,  concentrated  and  condensed. 
He  was  light  and  love  clothed  with  a  body.  Qualities  which 
are  never  seen  united  in  men,  and  which  seem  almost  incompat- 
ible with  each  other,  were  in  him  sweetly  and  harmoniously 
blended.  Seldom  indeed  do  we  see  the  qualities  of  the  lion  and 
the  lamb,  of  the  serpent  and  the  dove  uniting  together  in  the 
same  person.  Those  who  are  distinguished  for  benevolence, 
gentleness,  condescension,  meekness,  compassion,  sympathy  and 
sweetness  of  temper,  are  usually  deficient  in  magnanimity, 
courage  and  fortitude.  And  on  the  contrary,  those  who  are 
remarkable  for  possessing  the  qualities  last  mentioned,  are  usu- 
ally destitute  of  the  mild  and  amiable  virtues.  But  Christ  pos- 
sessed them  all.  He  displayed  in  the  highest  degree  magnan- 
imity, firmness,  courage  and  fortitude ;  and  those  heroic  virtues 
were  shaded  and  softened  by  all  that  is  mild  and  amiable  and 
attractive.  While  he  far  excelled  all  the  heroes,  conquerors, 
and  great  ones  of  the  earth  in  those  qualities  of  which  they 
boast,  he  rivalled  the  smiling  infant  in  tenderness  and  sweetness 
of  disposition.  In  a  word,  he  was  the  lion  of  the  tribe  of  Ju- 
dah,  and  he  was  the  lamb  of  God.  Here  then  was  such  a 
character  as  men  had  never  seen  before  ;  a  character  with  which 
even  the  holy.  Omniscient  Judge  of  excellence  was  pleased  and 
delighted.  Surely  then,  it  might  have  been  reasonably  expected 
that,  when  such  a  character  was  presented  to  the  wondering 
eye  of  mankind,  thty  would  receive  him  with  reverence  and 
affection  ;  that  all  the  praises  which  they  had  for  ages  lavished 
on  far  inferior  excellence,  would  at  once  have  been  given 
to  him. 

V.  The  interesting  information  which  our  Saviour  communi- 
cated, and  the  excellence  of  the  doctrines  which  he  taught,  and 
of  the  precepts  which  he  inculcated,  rendered  it  still  more  rea- 
sonable to  expect  that  he  would  meet  with  such  a  reception.  I 
need  not  tell  you  what  respect,  what  honors  have,  in  all  ages 
and  parts  of  the  world,  been  given  to  extensive  knowledge,  to 
eminently  learned  men.  I  need  not  tell  you  what  crowds  of 
attentive,  admiring  disciples  many  philosophers  have  drawn 
after  them,  and  with  what  despotic  sway  they  have  ruled  the 
mind«  of  men,  even  after  they  were  laid  in  their  graves.  Ly- 


176 


man's     treatment    of  CHRIST. 


curgus,  Solon,  Confucias,  Zoroaster,  Mahomet,  and  many- 
others,  either  have  been  or  now  are  admired,  followed,  and 
almost  worshipped  by  whole  nations.  Even  the  very  Jews, 
who  rejected  the  true  Messiah,  sacrificed  their  lives  by  thou- 
sands to  every  impostor  who  assumed  his  name,  however  absurd 
and  groundless  might  be  his  pretensions.  In  addition  to  these 
facts  we  may  remark,  that  mankind  usually  feel  and  display  a 
strong  degree  of  curiosity  and  interest  with  respect  to  any  mes- 
sage or  appearance  that  relates  to  the  invisible  world.  Almost 
every  idle  tale  of  spectres  and  apparitions  has  power  to  engage 
the  attention,  for  a  time,  even  of  those  who  disbelieve  it ;  and 
should  a  person  with  whom  we  had  been  acquainted,  and  whom 
we  knew  to  have  been  dead  and  buried,  revisit  our  world,  you 
can  in  some  measure  conceive  with  what  interest  he  woidd  be 
regarded,  and  how  eagerly  men  would  press  to  learn  from  him 
the  secrets  of  the  grave. 

Now  who,  that  was  acquainted  with  facts,  and  with  the  pur- 
port of  Christ's  instructions,  would  not  think  it  reasonable  to 
expect  that  he  should  be  received  with  every  mark  of  eager  and 
respectful  attention.  He  came  not  merely  from  the  grave,  but 
from  heaven,  from  the  other  world  to  this  ;  came  to  make  that 
world  and  its  inhabitants  known  to  men ;  came  to  tell  them 
what  shall  be  hereafter,  to  lift  the  veil  which  conceals  eternity, 
to  inform  us  what  befalls  the  soul  after  its  separation  from  thf^ 
body,  to  describe  the  proceedings  of  the  judgment  day,  and  the 
future  state  of  mortals,  to  reveal  things  Avhich  eye  hath  not  seen, 
nor  ear  heard,  nor  the  heart  of  man  conceived.  In  a  word,  he 
came  filled  with  all  the  treasures  of  wisdom  and  knowledge, 
and  willing  and  able  to  impart  them  to  others.  In  comparison 
with  him,  all  other  teachers  and  legislators  were  but  as  lamps 
to  the  sun.  In  comparison  with  his  instructions,  all  the  discov- 
eries of  human  wisdom  were  mere  dreams  and  fables.  Even 
his  prejudiced  townsmen  could  not  but  marvel  at  the  gracious 
words  which  proceeded  out  of  his  mouth;  and  his  very  ene- 
mies were  constrained  to  cry,  Never  man  spake  like  this  man. 
Nor  was  this  all.  His  instructions  were  delivered  not  as  mere 
opinions,  not  as  the  deductions  of  reason,  but  as  infallible  truths, 
as  a  revelation  from  God,  a  revelation  attested  by  numberless 
miracles,  and  thus  sealed  with  the  broad  seal  of  heaven.  Who 
then,  would  not  have  expected  to  see  the  world  flocking  around 


man's    treatment    of    CHRIST.  177 

him,  and  all  its  philosophers  with  their  disciples  sitting,  like 
Mary,  at  his  feet,  to  hear  his  words. 

But,  perhaps,  some  will  think  it  a  sufficient  reply  to  all  this  to 
say.  The  world  did  not  know  Christ,  did  not  know  what  he 
was ;  otherwise  he  would  have  been  received  in  a  proper  man- 
ner. The  apostle  himself  informs  us,  that  none  of  the  princes 
of  Ihis  world  knew  Christ.  I  readily  acknowledge  that  they 
did  not  know  him.  But  why  did  they  not  1  They  certainly 
might  have  known  him ;  for  the  works  that  he  did  in  his  Fath- 
er's name,  bore  witness  of  him  ;  and  they  received  many  impos- 
tors as  the  Christ,  without  the  thousandth  part  of  the  evidence 
which  he  exhibited.  But  not  to  insist  on  this,  permit  me  to 
remark,  that  however  strongly  the  excuse  may  be  urged  in  favor 
of  the  Jews,  it  cannot  be  urged  at  all  in  extenuation  of  our 
conduct.  If  the  Jews  did  not  know  Jesus  to  be  the  Messiah, 
the  Saviour  of  the  world,  we  do.  Every  thing  in  the  manner 
of  his  appearance  which  was  dark  to  them,  is  explained  to  us. 
What  was  prophecy  then  is  history  now.  We  are  clearly 
taught  who  Christ  was,  and  for  what  he  came  and  lived  and 
died ;  and  we  are  also  taught,  that  he  who  taught  the  Jews  on 
earth,  now  speaks  to  us  from  heaven;  that  he  who  receives  his 
word  receives  him,  and  he  who  rejects  it,  rejects  him. 

Even  then  if  it  were  not  reasonable  to  expect  that  the  Jews 
should  have  received  him  with  grateful  reverence  and  affection, 
it  may  still  be  reasonably  expected  that  we  should  receive  him 
in  this  manner ;  that  we  should  believe  all  his  doctrines,  obey 
.all  his  precepts,  trust  in  all  his  promises,  and  consecrate  all  we 
have  and  are  to  his  service.  He  is  still  in  the  world,  as  really 
as  he  ever  was.  He  still  comes  to  us  by  his  Spirit,  still  stands 
knocking  for  admission  at  the  door  of  our  hearts,  giving  us  an 
opportunity  to  admit  him.  Who  then,  that  forgets  for  a  mo- 
ment the  depravity  of  the  human  heart,  would  not  expect  to  see 
all  admit  him?  Who  would  not  expect  to  find  the  Creator, 
Preserver  and  Saviour  of  the  world  regarded  as  all  in  all  in  his 
own  world?  Who  would  not  expect  to  find  him  the  chief  sub- 
ject of  conversation  in  every  house,  to  find  him  regarded  as  the 
best  and  dearest  friend  of  every  family,  to  hear  his  name  lisped 
by  children  as  the  first  word  which  they  were  taught  to  utter  ; 
to  see  all  knees  bowing  to  him,  to  hear  every  tongue  confessing 
him,  and  all  ages  and  classes  uniting  to  cry,  Hosanna  to  the 

VOL.  in.  23 


178  man's  treatment  of  christ. 

Son  of  David !  blessed  is  he  who  came  in  the  name  of  the 
Lord,  to  seek  and  save  our  lost  and  ruined  race  7  In  short,  who 
that  should  hear  Christian  nations  professing  to  believe  that 
Christ  died  for  all,  would  not  expect  to  hear  them  add,  with  the 
apostle,  this  love  constrains  us  to  live,  not  to  ourselves,  but  to 
him  who  died  for  us  and  rose  again?  My  friends,  I  need  not 
tell  you  how  wretchedly  one  who  should  expect  this  would  be 
disappointed.  I  have  told  how  it  was  reasonable  to  expect 
Christ  would  be  treated.  I  need  not  tell  you  how  he  actually  is 
treated.  I  need  not  tell  you  how  long  a  person  might  live  in 
some  of  your  houses,  without  hearing  the  name  of  Jesus  men- 
tioned, except  profanely,  without  hearing  one  expression,  or  see- 
ing one  token  of  grateful  affection  for  him. 

Surely,  m.y  friends,  these  things  ought  not  so  to  be.  Surely, 
a  Saviour,  a  self-devoted,  crucified  Saviour,  a  divine  Saviour 
ought  not  to  be  treated  in  this  manner.  Surely,  he  has  a  right 
to  expect  some  better  return  from  our  race  than  he  has  yet 
received.  And  what  has  he  done,  that  he  should  be  treated  in 
this  manner.  Many  good  works  has  he  done  for  us  ;  for  these 
shall  we  maltreat  him  ?  Well  might  we  blush  to  belong  to  a 
race  of  beings  who  treat  him  thus,  had  we  not  each  of  us  still 
more  reason  to  blush  for  our  own  share  in  the  neglect  with 
which  he  has  been  treated.  Let  me  entreat  you  to  lay  these 
things  seriously  to  heart,  to  inquire  whether  Christ  has  among 
his  treasures  any  token  of  grateful  affection  from  you ;  to  re- 
member that  if  it  were  reasonable  to  expect  that  Christ  should 
be  received  in  the  manner  we  have  described,  thus  to  neglect 
him  is  the  most  unreasonable  and  the  most  criminal  sin  of 
which  we  can  be  guilty.  It  was  the  sin  which  destroyed  the 
Jews.  They  rejected  and  slew  the  prophets,  and  God  punished 
them  with  a  seventy  years'  captivity.  They  rejected  and  cru- 
cified his  Son,  and  after  almost  eighteen  hundred  years,  still 
groan  under  the  punishment  of  that  sin.  My  friends,  we  begin 
where  they  left  off.  Their  last  sin  is  our  first.  Their  last  step 
in  the  career  of  depravity,  the  step  which  plunged  them  into 
perdition,  is  the  first  step  taken  by  those  of  you  who  are  still 
rejecting  the  Saviour.  What,  then,  will  your  end  be?  If  your 
infancy  in  sin  equals  their  manhood,  and  even  their  old  age, 
what  desperate  lengths  may  you  be  expected  to  go,  in  sinning 
against  the  Saviour,  should  yoin-  lives  be  spared  ?    O,  then, 


man's    treatment     of     CHRIST.  179 

turn  while  there  is  hope ;  turn  before  it  is  too  late ;  give  to 
Christ  the  reception  which  he  has  a  right  to  expect;  and  let 
your  first  step  in  sin  be  your  last. 

To  you,  my  professing  friends,  the  subject  is,  if  possible,  still 
more  interesting.  If  so  much  may  be  reasonably  expected  of 
others,  what  may  not  be  expected  of  you?  of  you,  who  profess 
to  know  the  Saviour,  to  hope  that  he  loves,  that  he  has  pardon- 
ed and  saved  you  1  Are  you  loving  and  honoring  and  serving 
him  in  as  great  a  degree  as  he  desires  ?  Is  your  love  for  him 
great  in  proportion  to  the  greatness  and  number  of  the  sins 
which  you  hope  he  has  forgiven?  Do  you  wonder  that  yon 
are  bound  to  love  and  praise  him,  not  only  for  yourselves,  but 
for  your  unbelieving  neighbors,  to  endeavor  to  pay  their  debt 
of  gratitude  as  well  as  your  own  ?  Were  he  now  corporeally 
present  on  earth,  and  should  all  the  unbelieving,  part  of  the 
town  unite  in  neglecting  or  insulting  him,  would  you  not  feel 
boimd  to  exert  yourselves  to  the  utmost  to  atone  for  the  neglect, 
to  supply  the  deficiencies?  The  same  reasons  exist  why  you 
should  do  it  now.  O,  then,  be  up  and  doing.  Endeavor  to 
ascertain  what  the  Creator  of  the  world  deserves  when  he  visits 
it  in  the  form  of  sinful  man,  to  die  for  its  salvation;  to  calcu- 
late what  you  owe  him  for  the  sins  he  has  pardoned,  to  estimate 
what  the  Saviour  is  worth  to  you ;  and  say  if  you  can  serve 
him  v/ith  too  great  zeal,  or  persevere  too  long  in  his  service. 


SERMON  LXIII. 


AN  ASSEMBLY  CONVOKED  AGAINST  SINNERS. 


And  I  set  a  great  assembly  against  tliem.  —  Nehesiiah  v.  7. 

When  Nehemiah  came  to  Jerusalem,  with  a  commission  from 
the  Persian  monarcii,  appointing  him  governor  of  Judea,  after 
the  return  of  the  Jews  from  captivity,  he  found  that  many  evils 
and  abuses  had  crept  in  among  them,  which  it  required  all  his 
wisdom  and  firmness  to  rectify.  But  as  he  was  a  man  whom 
nothing  could  daunt  or  discourage,  he  exerted  himself  vigorously 
to  correct  tliese  evils,  and  succeeded.  An  account  of  the  means 
which  he  employed  on  one  occasion,  for  this  purpose,  we  have 
in  the  chapter  before  us.  After  stating  that  he  summoned  the 
guiUy  persons  before  him,  and  reproved  them  for  the  evils  to 
which  they  had  been  accessory,  he  adds.  And  I  set  a  great 
assembly  against  them.  He  seems  to  have  adopted  this  measure, 
partly,  because  the  persons  implicated  were  numerous  and  pow- 
erful, and  it  was  necessary  to  show  them  that  still  greater 
numbers  disapproved  of  their  conduct ;  and  partly,  with  a  view 
to  produce  in  them  such  a  salutary  shame  and  remorse,  as 
might  lead  them  to  a  voluntary  renunciation  of  their  criminal 
practices.  The  measure  was  successful.  Although  the  crim- 
inals, relying  on  their  numbers,  wealth,  and  power,  might  have 
braved  the  displeasure  of  Nehemiah  alone,  they  could  not 
eupport  the  disapprobation  of  the  numerous  assembly  he  set 


AN    ASSEMBLY    CONVOKED,     ETC.  181 

against  them;  and  therefore  consented  to  renounce  the  gainful, 
but  illegal  practices,  of  which  they  had  been  guilty,  and  to 
make  restitution  to  those  whom  they  had  injured. 

My  hearers,  I  wish  to  adopt,  with  respect  to  the  irreligious 
part  of  this  assembly,  a  measure  similar  to  that  which  was 
employed  by  the  governor  of  Judea.  I  wish  to  show  impenitent 
sinners,  of  every  description,  how  great  an  assembly  may  be  set 
against  them  ;  how  numerous  are  the  beings,  who  regard  their 
conduct  Avith  most  decided  disapprobation.  It  is  the  more 
necessary  to  do  this,  because  there  is  nothing  on  which  sinners 
so  much  rely,  nothing  which  so  much  encourages  and  strengthens 
them  iri  their  neglect  of  religion,  as  the  greatness  of  their  num- 
bers. In  this  place,  and  indeed  in  every  part  of  this  revolted 
world,  they  have  a  great  majority  on  their  side.  They  are 
decidedly  superior  to  the  servants  of  God,  not  only  in  number, 
but  in  wealth,  and  power,  and  influence;  so  that  were  the  great 
question,  what  is  truth?  to  be  decided  by  numbers,  they  could 
easily  determine  it  in  Iheir  own  favor.  Now  among  a  race  of 
beings  so  much  influenced  by  custom,  fashion,  and  example,  as 
men  are,  the  evils  occasioned  by  this  fact  are  prodigious.  The 
very  circumstance,  that  so  large  a  majority  of  mankind  are  on 
the  side  of  irreligion,  tends  powerfully  to  preserve  a  majority  on 
that  side :  for  a  large  proportion  of  the  youth,  in  each  successive 
generation,  will  enlist  under  the  banner  of  the  strongest  party. 
The  same  circumstance  operates  most  powerfully  to  weaken  the 
force,  and  prevent  the  success  of  those  means  and  arguments, 
which  God  employs  for  the  conversion  of  sinners.  When  the 
man  who  neglects  religion,  looks  around  him,  and  sees  wealth, 
rank,  power  and  influence,  all  ranged  on  his  side,  he  secretly 
says,  I  must  be  right,  I  must  be  safe ;  the  evils  with  which  I  am 
threatened  cannot  be  real;  no  danger  can  attend  the  path  which 
so  many  pursue ;  the  arguments  which  are  employed  to  eflect  a 
change  in  my  sentiments  and  conduct  cannot  be  founded  in 
truth,  and  are  therefore  unworthy  my  attention.  If  I  fare  as 
well  as  the  great  mass  of  my  fellow  creatures,  I  shall  fare  well 
enough.  This  being  the  case,  it  is  important  to  show  sinners, 
that  a  great  assembly  may  be  set  against  them ;  an  assembly, 
whose  approbation  is  far  more  valuable,  and  whose  example  is 
far  more  worthy  of  imitation,  than  that  of  all  the  multitudes 
whom  they  are  following.    In  attempting  to  do  this,  however, 


182 


AN    ASSEMBLY  CONVOKED 


I  shall  address  those,  only,  who  assent  to  the  truth  of  the  Scrip- 
tures, and  who  acknowledge  arguments  drawn  from  them  to  be 
valid.  If  we  cannot  show  sinners  of  this  description,  a  greater 
assembly  collected  against  them,  than  they  can  collect  on  their 
side,  we  consent,  that  from  this  time,  they  shall  follow  the  world 
wherever  it  leads  them.  Among  those,  my  irreligious  hearers, 
who  are  against  you,  we  may  mention, 

1.  The  good  men  now  in  the  world.  By  good  men,  I  do  not 
mean  professors  of  religion ;  for  many  professors  are  on  your 
side,  and  are  perhaps  more  guilty  than  any  of  you.  But  by 
good  men,  I  mean  men  really  good,  men  whom  God  will  ac- 
knowledge to  be  good.  Now  there  is  not  one,  no,  not  one  such 
man  among  all  the  multitudes  on  whose  numbers  you  rely. 
Look  through  the  whole  host  of  your  associates,  and  you  cannot 
find  one  good  man.  Even  in  Sodom,  there  was  one.  But  in  all 
the  ranks  of  those  who  neglect  religion,  there  is  not  one.  All, 
all  good  men  are  against  you.  God  has  not  a  servant,  Jesus 
Christ  has  not  a  friend  on  earth,  who  is  not  against  you.  Their 
example  is  against  you,  their  testimony  is  against  you.  And 
although  their  number,  in  any  particular  place,  may  be  small, 
yet  were  they  collected  from  all  parts  of  the  world,  they  would 
probably  form  the  most  numerous  assembly  the  world  ever  saw. 
And  if  thus  collected,  they  would  all,  with  one  voice,  testify 
against  you  and  condemn  your  conduct.  Yes,  if  all  the  good- 
ness which  the  eye  of  God  now  sees  scattered  in  different  parts 
of  the  earth,  were  here  present,  it  would  set  itself  in  direct  op- 
position to  the  course  you  are  pursuing.  My  irreligious  hearers, 
to  have  such  an  assembly  as  this  against  you.  is  not  a  small 
thing.  To  belong  to  a  com.pany,  in  which  not  a  single  good 
man  can  be  found,  is  far  from  being  desirable,  however  large 
that  company  may  be. 

But  perhaps  some  will  reply,  we  differ  in  our  ideas  of  goodness, 
and  of  good  men.  There  are  many  on  our  side,  whom  you  will 
not  acknowledge  to  be  good  men,  but  whom  we  consider  as  such, 
and  in  whom  we  may  justly  boast.  I  answer,  it  is  of  very  httle 
consequence  whom  I  consider  as  good  ;  for  it  is  a  small  thing  to 
be  judged  of  men's  judgment.  But  you  will  recollect,  that  I 
call  those  only  good  men  whom  the  Bible,  whom  God  pronounces 
to  be  good.  And  you  surely  will  not  pretend  that  any  others 
have  a  claim  to  the  title.  Nor  will  you  pretend  that  God 
regards  as  good  any  man  who  neglects  religion. 


AGAINST  SINNERS. 


183 


I  am  willing,  however,  in  this  case,  not  to  appeal  to  the  Bible. 
I  will  meet  you  on  broader  ground,  on  ground  where  men  of  all 
rehgious  denominations  and  opinions  will  consent  to  meet.  I 
will  take  the  due  performance  of  one  duty,  the  duty  of  prayer, 
as  the  characteristic  of  a  good  man.  I  mention  this  duty, 
because  not  only  all  denominations  of  Christians,  but  Jews, 
Mahometans,  Heathens,  and  even  many  infidels,  acknowledge 
prayer  to  be  a  duty.  And  they  all  acknowledge  that  this  duty 
ought  to  be  performed  sincerely ;  and  that  no  man,  who  does 
not  thus  perform  it,  is  a  good  man.  Allow  me  then  to  set  q,ll 
the  persons  in  the  world,  who  do  pray  sincerely,  against  those 
who  never  pray  at  all,  or  pray  only  in  an  insincere,  formal 
manner.  Those  of  you  who  neglect  prayer,  will  still  have  the 
majority  on  your  side,  but  of  whom  is  that  majority  composed? 
Among  them  all,  there  is  not  one  to  pray,  either  for  himself,  or 
for  his. companions:  not  one  to  implore  the  blessing  of  Heaven 
on  your  numerous  host.  From  all  that  host,  not  one  cry  ascends 
to  Heaven  for  mercy.  All  the  prayer  which  ascends  from  the 
v/orld,  ascends  from  that  great  assembly  which  is  set  against 
you.  My  hearers,  you  must  choose  which  side  you  please ;  but 
permit  me  to  say,  I  would  rather  stand  with  only  ten  praying 
persons,  against  a  prayerless  world,  than  with  a  prayerless  world, 
against  ten  men  of  prayer.  Indeed,  who,  that  believes  tho 
Bible,  would  not  rather  be  with  Noah,  against  an  ungodly  world, 
than  with  an  ungodly  world,  against  Noah  ?  But  all  the  good 
men  who  are  now  on  earth,  form  only  a  very  small  part  of  the 
assembly  which  may  be  collected  against  those  of  you  who 
neglect  religion. 

I  proceed  to  set  against  you, 

2.  All  the  good  men  who  have  ever  lived  in  the  world,  and 
whose  spirits,  the  spirits  of  just  men  made  perfect,  are  now  in 
heaven.  These,  it  is  obvious  to  remark,  compose  an  assembly, 
far  exceeding  in  number,  all  the  good  men  who  are  now  alive. 
In  this  assembly,  stands  righteous  Abel,  the  first  martyr  ;  Enoch, 
who  was  translated,  that  he  should  not  see  death ;  Noah,  who 
walked  with  God,  when  a  world  rose  up  in  arms  against  him ; 
Abraham,  the  friend  of  God  and  the  father  of  the  faithful ; 
Israel,  who  as  a  prince,  had  power  with  God  and  with  men,  and 
prevailed;  Moses,  who  chose  to  suffer  affliction  with  the  people 
of  God,  rather  than  enjoy  the  pleasures  of  sin  for  a  season ; 


184 


AN    ASSEMBLY  CONVOKED 


Elijah,  who  ascended  alive  into  heaven,  together  with  a  long 
list  of  other  venerable  names,  of  whom  the  world  was  not 
worthy.  In  this  assembly  we  also  see  John  the  Baptist,  than 
whom  a  greater  was  never  born  of  woman  ;  the  twelve  apostles, 
and  other  immediate  disciples  of  our  Lord;  the  almost  countless 
host  of  the  martyrs,  who  in  the  first  three  centuries  sealed  the 
truth  Avith  their  blood;  the  reformers,  who  burst  the  iron  bands 
of  papal  superstition;  the  pious  fathers  of  New  England,  who 
forsook  their  country,  and  braved  the  perils  of  the  ocean  and 
the  hardships  of  a  savage  wilderness,  that  they  might  have  the 
liberty  of  serving  God  accordmg  to  the  dictates  of  their  own 
consciences. 

All  these,  and  myriads  more,  composing  an  assembly  which 
no  man  can  number,  I  set  against  you.  All  the  collected  good- 
ness, which  for  more  than  five  thousand  years  has  adorned  the 
world,  and  saved  it  from  destruction,  I  array  against  you.  I 
invoke  the  patriarchs,  the  prophets,  the  apostles,  and  the  mar- 
tyrs; I  invoke  all  the  friends  of  God,  and  servants  of  Jesus 
Christ,  now  in  heaven,  to  descend  with  their  robes  of  light, 
their  harps  and  crowns  of  gold,  and  repeat  the  testimony,  which, 
while  on  earth,  they  bore  against  the  sin  of  a  God-denying 
world.  I  invoke  the  fathers  of  New  England  to  appear,  and 
rebuke  the  folly  and  impiety  of  their  degenerate  sons,  who 
neglect  the  God  of  their  fathers,  and  practically  say  of  the 
Redeemer,  in  whom  they  trusted.  We  will  not  have  this  man  to 
reign  over  us. 

And  now,  sinner,  look  at  the  heavenly  host  of  God's  elect, 
purified  from  all  earthly  stains,  made  perfect  in  knowledge,  in 
wisdom  and  holiness,  and  shining  resplendent  with  the  glories 
of  the  upper  world,  while  with  countenances  full  of  celestial 
compassion,  yet  severe  in  grave  rebuke,  they  array  themselves 
against  you,  and  reprove  the  madness  of  which  you  are  guilty. 
Not  one  of  them  ascended  to  heaven  from  your  ranks ;  not  one 
of  them,  should  he  revisit  the  earth,  would  enter  your  ranks. 
No,  while  they  resided  here  as  expectants  of  eternity,  they  ex- 
changed the  broad  crowded  road,  in  which  you  are  walking,  for 
the  narrow  way  which  has  led  them  to  heaven ;  and  by  their 
example,  and  their  writings,  they,  though  dead,  still  speak,  and 
bear  testimony  against  all  who  follow  your  path.  It  appears 
therefore,  that  not  only  all  the  goodness,  which  now  exists  in 


AGAINST  SINNERS. 


185 


the  world,  but  all  that  ever  has  existed  in  it  since  its  creation, 
is  arrayed  in  direct  opposition  to  you.  In  the  same  opposing 
assembly  are  found, 

3.  All  the  writers  of  the  Old  and  New  Testaments.  We  have 
indeed  already  mentioned  them  as  good  men,  but  we  now  speak 
of  them  as  inspired  men,  and  the  fact  of  their  inspiration  is  of 
such  consequence  as  to  entitle  them  to  a  separate  notice.  Indeed 
the  authority  of  a  single  inspired  man  is  sufficient  to  countervail 
the  authority  of  the  whole  human  race,  for  the  authority  of  an 
inspired  writer  is,  in  elfect,  the  authority  of  God  himself.  Look 
then  sinner,  at  this  venerable  band,  which,  though  small  in 
number,  is  more  than  equivalent  to  the  more  numerous  host. 
See  the  eternal  Spirit  of  God,  the  Spirit  of  truth,  descending 
upon  them,  and  teaching  them  what  to  say.  Being  taught  by 
him  they  speak,  and  with  one  voice  testify  against  you.  With 
one  voice  they  cry.  Woe  to  the  wicked,  it  shall  be  ill  with  him, 
for  the  reward  of  his  hands  shall  be  given  him !  With  one 
voice  they  denounce  indignation  and  wrath,  tribulation  and 
anguish  upon  every  soul  of  man  that  doeth  evil.  To  have  this 
little  band  against  you,  is  more  dreadful  than  to  face  the  indig- 
nation of  a  frowning  world;  for  their  words  are  the  words  of 
one,  who  has  said.  Heaven  and  earth  shall  pass  away,  but  my 
words  shall  not  pass  away. 

4.  Another  part  of  the  great  assembly,  which  we  array 
against  you,  is  composed  of  the  holy  angels.  Whether  we  con- 
sider the  number,  the  character,  or  the  intellectual  rank  of  these 
pure,  exalted  intelligences,  it  will  appear  no  small  thing  to  have 
them  arrayed  against  us.  Their  number  is  great.  One  inspired 
writer  speaks  of  them,  as  an  innumerable  company.  Another 
says,  that  they  are  ten  thousand  times  ten  thousand,  and  thous- 
ands of  thousands.  It  is  not  improbable  that  they  equal,  or  even 
exceed  in  number  the  human  race.  Their  intellectual  abilities 
and  acquirements,  are  of  the  highest  order.  In  comparison 
with  the  least  of  them,  the  wisest  human  philosopher  is  a  child. 
Nor  are  they  less  distinguished  by  moral  excellence;  for  their 
holiness  is  perfect,  spotless. 

And  they  are  all,  sinner,  arrayed  against  you.  They  have 
their  supreme  delight  in  executing  the  will  of  that  God,  whom 
you  neglect  and  disobey.  They  veil  their  faces  before  him, 
whom  you  treat  with  irreverence.    They  ascribe  wisdom  and 


186 


AN    ASSEMBLY  CONVOKED 


Strength,  and  honor,  and  glory,  and  blessing,  to  that  Redeemer, 
whom  you  refuse  to  embrace,  of  whose  invitations  you  make 
light.  Yes,  all  the  angels  of  God  worship  him,  who  was  cruci- 
fied on  earth,  and  whom  sinners  do,  in  effect  crucify  afresh  by 
their  sins.  How  groundless,  then,  is  the  often  repeated  boast  of 
Avorldly  men,  that  talents,  wisdom  and  knowledge  are,  almost 
exclusively,  on  their  side.  Against  all  their  boasted  philosophers, 
their  learned  infidels,  their  intellectual  Goliaths,  Avho  defy  the 
armies  of  the  living  God,  we  array  the  heavenly  hosts,  the 
cherubim,  and  the  seraphim,  the  thrones  and  dominions,  the 
principalities  and  the  powers,  of  the  upper  world.  We  cannot 
think  it  a  mark  either  of  weakness  or  of  ignorance,  to  imitate 
their  example, —  we  cannot  think  it  disgraceful  to  echo  their 
ascriptions  of  praise  to  God  and  the  Lamb,  nor  can  we  think  it 
either  wise  or  honorable,  to  neglect  thnt  gospel,  whose  myster- 
ies such  minds  contemplate  with  eager  and  delighted  attention. 

But  why  do  we  speak  of  good  men,  of  the  spirits  of  the  just 
made  perfect,  or  even  of  the  holy  angels,  as  arrayed  in  opposi- 
tion to  the  course  which  sinners  are  pursuing?  Why  do  we 
waste  time  in  assembling  creatures  to  support  our  cause?  How- 
ever holy  or  highly  exalted  they  may  be,  they  can  give  it  uo 
additional  lustre;  it  needs  them  not,  for, 

5.  The  Lord  Jesus  Christ,  my  irreligious  hearers,  is  arrayed 
against  you,  and  what  can  creatures  add  to  the  weight  of  his 
opposition?  He  is  the  leader  of  that  numerous  host,  the  Cap- 
tain of  salvation,  the  Lord  of  angels  and  men,  the  appointed 
Judge,  who  will  pronounce  an  immutable  sentence  on  both.  He 
holds  the  keys  of  death,  and  of  hell;  he  possesses  all  power  in 
heaven  and  on  earth,  and  were  all  creatures  on  our  side,  it  could 
avail  us  nothing  while  he  is  against  us.  And,  my  impenitent 
hearers,  he  is  against  you;  he  sets  his  face  against  the  course 
which  you  are  pursuing;  every  doctrine  which  he  promulgated, 
every  precept  which  he  enjoined,  every  threatening  which  he 
uttered,  every  action  of  his  Ufe,  is  against  you.  Even  his  death 
bears  testimony  to  the  sinfulness  of  your  characters,  to  the  guilt 
and  danger  of  your  situation;  for  how  sinful,  guilty,  and  danger- 
ous must  be  the  state  of  those,  whose  sin  rendered  his  death 
necessary!  Every  part  of  that  religion  which  he  revealed,  cries. 
How  can  they  escape  who  neglect  so  great  salvation  ?  And 
yoU;  my  impenitent  hearers,  are  neglecting  it.    The  neglectors 


AGAINST  SINNERS. 


187 


of  this  salvation,  are  the  very  persons  whom  we  address,  and 
against  whom  we  are  collecting  this  great  assembly.  And  all 
of  this  description,  the  Lord  Jesus  Christ  meets  full  in  their 
path,  and  says.  Pursue  this  path  no  farther,  on  peril  of  your 
souls.  He  meets  all  the  impenitent,  and  says.  Except  ye  repent, 
ye  shall  all  likewise  perish.  He  meets  the  unbelieving,  and  says, 
He  that  believeth  not,  shall  be  damned.  He  meets  all  the  un- 
holy, and  says.  Without  holiness,  no  man  shall  see  the  Lord. 
He  meets  all  the  unregenerate,  and  exclaims,  Verily,  verily,  I 
say  unto  you,  except  ye  be  born  again,  ye  cannot  enter  the 
kingdom  of  heaven.  And  if  any  of  these  characters  shall  con- 
tinue till  death  in  their  present  course,  they  will  find  him  against 
them  at  the  judgment  day,  prepared  and  disposed  to  execute 
upon  them  the  sentence  pronounced  in  his  word. 

Finally,  my  irreligious  hearers,  God  the  Father  is  against 
you.  Yes,  sinner,  the  infinite  God,  the  ever-living,  almighty, 
and  every  where  present  God,  the  high,  and  holy,  and  just,  and 
unchangeable  God,  is  against  you.  He  who  sitteth  on  the  circle 
of  the  earth,  and  counts  all  its  inhabitants  as  nothing  and  vanity; 
he  who  holds  all  creatures  and  all  worlds  as  in  the  hollow  of  his 
hand;  He  in  whom  you  live,  and  move,  and  have  your  being, 
even  he  has  revealed  himself  in  direct  opposition  to  the  course 
you  are  pursuing.  Coming  forth  from  the  unapproachable  light 
in  which  he  dwells,  arrayed  in  all  the  majesty,  and  terrors,  and 
glory  of  self-existent  divinity,  he  discloses  himself  to  view,  seat- 
ed on  the  throne  of  the  universe,  with  his  immutable  law  issu- 
ing from  his  lips,  and  going  forth  to  demand  obedience  from  his 
creatures  on  pain  of  death.  Casting  a  glance  of  severe  and 
awful  displeasure  on  the  course  which  you  are  pursuing,  with 
his  own  right  hand  he  waves  you  back,  and  with  his  own  au- 
thoritative voice  of  power,  bids  you  turn,  and  no  longer  advance 
in  opposition  to  your  Sovereign.  Let  the  potsherds,  he  exclaims, 
strive  with  the  potsherds  of  the  earth,  but  woe  to  him  who  striv- 
eth  Avith  his  Maker.  My  hearers,  while  you  neglect  religion, 
you  are  striving  with  your  Maker,  and  all  the  laws  of  his  king- 
dom, all  the  perfections  of  his  nature,  all  the  dispensations  of 
his  providence,  all  the  contents  of  his  word,  are  against  you. 

And  now  survey  once  more  and  collectively,  the  vast  assem- 
bly which  is  arrayed  against  you,  an  assembly  composed  of  all 
the  good  on  earth,  of  all  the  spirits  of  the  just  in  heaven,  of  all 


188 


AN    ASSEMBLY  CONVOKED 


the  holy  angels,  with  God's  eternal  Son,  and  the  ever  livuig 
Jehovah  at  their  head  ?  Before  such  an  assembly,  what  are 
you?  And  whom  will  you  array  against  it?  You  may  indeed 
assemble  all  the  wicked  on  earth;  you  may  call  for  the  de- 
parted spirits  of  all  wicked  men,  who  have  gone  to  their  own 
place;  and  you  may  add  the  spirits  of  disobedience,  the  apostate 
angels,  to  swell  the  throng;  but  these  are  all  whom  you  can 
assemble.  No  holy  angels,  no  good  man,  in  heaven  or  earth, 
will  jom  your  unhallowed  host,  or  countenance  you  in  dis- 
obeying or  neglecting  tlie  Sovereign  whom  they  love. 

Surely  then,  those  of  you  who  acknowledge  the  truth  of  the 
Scriptures,  will  no  more  boast  of,  or  rely  upon  the  number  which 
swells  your  ranks.  Indeed,  methinks  a  view  of  those  who  are 
with  you,  can  scarcely  be  more  pleasing  than  a  view  of  those 
who  are  against  you.  To  see  all  evil  beings  on  your  side,  is 
little  less  appalling,  than  to  see  all  good  beings  on  the  opposite 
side.  And  remember  that  what  you  have  now  heard  described, 
you  will  one  day  see.  You  will  see  all  the  different  classes  and 
beings,  who  have  been  mentioned,  assembled  at  the  judgment 
day.  On  one  side,  you  will  see  all  wicked  men  and  wicked 
spirits ;  on  the  other,  all  good  men,  all  holy  angels,  the  Lord 
Jesus  Christ,  and  the  everlasting  Father.  And  if  you  continue 
what  you  now  are,  you  will  see  all  the  former  arrayed  on  your 
side,  and  all  the  latter  against  you.  And  then,  if  not  now,  you 
will  feel,  that  there  is  a  great  assembly  against  you,  and  that  to 
have  such  an  assembly  against  you,  is  indeed  an  evil  above  all 
things  to  be  deprecated. 

I  need  not,  my  irreligious  hearers,  repeat  remarks  which  1  have 
often  made  respecting  the  pain  which  it  gives  me  to  address  you 
in  this  manner.  Nor  need  I  again  remind  you,  that  my  only 
object  is  to  promote  your  happiness.  The  use  which  I  wish  to 
make  of  the  subject  is,  to  persuade  you  to  leave  the  host  to 
which  you  now  belong,  and  to  join  the  assembly  which  is 
arrayed  against  it.  There  is  not  an  individual  in  the  assembly 
referred  to,  who  is  not  prepared  to  receive  and  welcome  you 
with  cordial  affection.  All  the  good  on  earth,  would  gladly 
embrace  you  as  brethren;  holy  beings  in  heaven  would  rejoice 
over  you,  as  they  do  over  every  sinner  that  repenteth.  The 
Lord  Jesus  Christ  is  ready  to  receive  you,  and  God  the  Father 
to  forgive  you,  and  adopt  you  as  his  children.    All,  all  combine 


AGAINST  SINNERS. 


189 


with  one  voice  to  cry,  Come  with  us,  and  we  will  do  you  good. 
Do  you  reply,  we  would  join  you,  were  there  not  so  many 
hypocrites  in  your  number.  My  hearers,  we  are  not  inviting 
you  to  join  us.  We  are  inviting  you  to  join  the  armies  of  the 
Lamb,  the  camp  of  God,  to  join  an  assembly  composed  of  none 
but  the  truly  good.  Surely,  in  such  an  assembly,  there  are  no 
hypocrites.  All  hypocrites  belong  to  the  host  which  we  wish 
you  to  leave.  They  will,  as  inspiration  assures  us,  have  their 
portion  with  unbelievers,  for  unbelievers  they  in  reality  are.  If 
you  wish  to  be  separate  from  them  here,  and  hereafter,  you 
must  join  those  who  worship  God  in  spirit  and  in  truth.  Choose 
then,  my  hearers,  choose  your  associates,  and  while  choosing 
them,  remember  that  you  are  choosing  them  for  eternity.  Re- 
member too  that  all  the  goodness  in  the  universe  is  on  one  side, 
and  all  the  evil  on  the  other.  There  is  not  a  good  man  among 
those  you  are  invited  to  leave.  There  is  not  an  evil  being 
among  those  you  are  invited  to  join. 

The  subject  is  well  calculated  to  encourage  and  animate  those 
of  you,  who  are  truly  religious.  You  see  to  how  numerous, 
and  how  glorious  an  assembly  you  belong.  When  you  look 
around  upon  the  state  of  the  world,  you  perhaps  sometimes  feel, 
like  the  prophet,  as  if  you  were  almost  alone.  But  if  your  eyes 
are  opened  to  see  the  great  assembly  which  has  been  described, 
you  will  see  that  there  are  more  with  you,  than  against  you, 
more  with  you,  than  with  your  adversaries.  You  are  come 
unto  Mount  Zion,  to  the  city  of  the  living  God,  and  to  an  innu- 
merable company  of  angels,  and  to  God  the  Judge  of  ail,  and 
to  the  spirits  of  just  men  made  perfect.  And  O,  what  an  honor 
and  privilege  is  it,  to  compose  one  of  such  an  assembly  as  this  ! 
What  an  honor  and  privilege  would  it  be,  were  the  assembly 
much  smaller  than  it  is !  And  if  it  be  an  honor  and  privilege 
now,  what  will  it  be  at  the  great  day,  in  which  all  shall  be 
assembled  before  the  judgment  seat  of  Christ !  What  happiness 
to  hear  him  acknowledge  you  as  his,  to  hear  him  say.  Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world.  You  were  not  ashamed  to 
acknowledge  me  in  the  midst  of  an  ungodly  worlds  and  now  1 
will  not  be  ashamed  of  you.  You  have  been  faithful  over  a  few 
things,  I  will  make  you  ruler  over  many  things;  enter  ye,  into 
the  joy  of  your  Lord. 


190 


AN     ASSEMBLY    CONVOKED,  ETC. 


But  remember,  that  if  union  to  such  an  assembly  be  a  great 
honor  and  privilege,  it  also  imposes  great  obligations.  What 
ought  they  to  be,  in  temper  and  conduct,  who  profess  to  belong 
to  such  an  assembly  as  this  !  How  white,  how  unspotted  ought 
to  be  their  garments  !  How  should  their  whole  lives  testify  to 
whom  they  belong  !  And  how  great  and  how  just  will  be  the 
punishment  of  those  false  disciples,  who,  while  they  pretend  to 
belong  to  this  holy  assembly,  only  disgrace  it  by  their  ungodly 
lives,  and  appear  as  spots  and  blemishes  in  the  midst  of  it.  Not 
long  shall  they  be  permitted  thus  to  dishonor  it;  for  he,  whose 
eyes  are  as  a  flame  of  tire,  will  come  to  purify  his  church,  and 
to  cast  into  outer  darkness  those  who  have  assumed  his  name 
only  to  profane  it,  and  professed  his  religion  only  to  dishonor  it. 
Then  he  will  say  to  his  church.  Rejoice,  rejoice,  for  from  hence- 
forth there  shall  no  more  come  into  thee  the  uncircumsised  and 
the  unclean.  Then  he  will  present  it  to  himself  a  glorious 
church,  not  having  spot,  or  imperfection,  or  any  such  thing;  but 
perfectly  holy  and  without  blemish.  What  manner  of  persons 
then  ought  ye  to  be!  As  he  who  hath  called  us  is  holy,  so  be 
ye  holy  in  all  manner  of  conversation,  because  he  hath  said. 
Be  ye  holy,  for  I  am  holy. 


SERMON  LXIT. 


WHY  THE  WICKED  ARE  SPARED  FOR  A  SEASON. 


For  the  iniquity  of  the  Amorites  is  not  yet  full.  —  Genesis  xv.  16. 

These  words  were  addressed  by  Jehovah  to  Abraham,  when 
he  first  promised  to  give  his  posterity  the  laud  of  Canaan. 
While  giving  him  this  promise  God  informed  him,  that  it  would 
not  be  fulfilled  till  after  the  lapse  of  a  considerable  number  of 
years ;  and  assigned  the  reason  of  this  delay  in  the  words  of 
our  text.  In  the  fourth  generation,  says  he,  thy  seed  shall 
come  into  the  land  again ;  for  the  iniquity  of  the  Amorites  is  not 
yet  full.  As  if  he  had  said,  The  putting  of  your  posterity  ha 
possession  of  the  land  of  Canaan,  will  be  attended  with  the 
destruction  of  its  present  inhabitants,  the  Amorites ;  but  they 
are  not  yet  ripe  for  destruction ;  for  the  measure  of  their  iniquity 
is  not  yet  full.  But  when  their  iniquity  is  full,  your  posterity 
shall  return  hither,  and  the  Amorites  shall  be  destroyed. 

This  passage,  taken  in  connection  with  its  attending  circum- 
stances, teaches  us  the  following  important  truth  ;  God  waits  until 
sinners  have  filled  up  a  certain  measure  of  iniquity,  before  he 
executes  the  sentence  by  which  they  are  doomed  to  destruction ; 
but  when  this  measure  is  full,  execution  certainly  and  immedi- 
ately follows.  To  explain,  establish  and  improve  this  remark 
is  my  present  design. 

I.  In  explanation  of  this  remark,  I  observe, 


192 


WHY    THE    WICKED  ARE 


1.  That  God  is  under  no  obligation  to  suspend  tlie  destruction 
of  sinners  until  the  measure  of  their  iniquity  is  full,  or  even  to 
suspend  it  for  a  single  hour.  The  life  of  every  sinner  is  already 
forfeited.  By  the  very  first  sin  of  which  he  is  guilty,  he  trans- 
gresses the  law  of  God ;  and  that  law  pronounces  sentence  of 
death  on  every  transgressor.  Its  language  is,  the  soul  that 
sinneth  shall  die.  This  sentence  God  may  with  the  most  perfect 
justice  execute,  at  any  moment,  on  every  sinner.  Hence  the 
prophet,  speaking  in  the  name  of  his  countrymen  says,  It  is  of 
the  Lord's  mercies  that  we  are  not  consumed.  This  is  the  same 
as  if  he  had  said.  Justice  dooms  us  to  be  consumed;  we  deserve 
to  be  consumed  ;  it  is  mercy  alone  which  spares  us.  This  is 
equally  true  of  all  sinners.  There  is  nothing  but  the  sovereign, 
unmerited  mercy  of  God,  which  keeps  any  of  them  one  moment 
out  of  everlasting  burnings.  But  God  is  not  obliged  to  exercise 
this  mercy.  He  may,  if  he  chooses,  adhere  rather  to  the  strict 
rules  of  justice.  He  may  execute  the  sentence  of  a  just  law, 
whenever  he  pleases.  He  cannot,  therefore,  be  under  the  least 
obhgation  to  delay  the  punishment  of  any  sinner,  for  a  single 
moment.  As  in  human  governments,  when  a  criminal  is  capi- 
tally convicted  and  sentenced,  the  supreme  executive  may  order 
execution  to  take  place  immediately,  or  defer  it  for  a  week  or  a 
month  ;  so  God  may  take  the  sinner's  forfeited  life  this  moment, 
or  grant  him  a  reprieve  for  one  or  for  many  years.  Such  a 
reprieve  he  usually  grants,  as  he  did  in  the  case  of  the  Amorites. 
We  remark, 

2.  That  when  we  say,  God  waits  until  sinners  have  filled  up 
a  certain  measure  of  iniquity  before  he  destroys  them,  we  do 
not  mean  that  he  waits  upon  all,  till  they  have  filled  up  the 
same  measure.  In  other  words,  we  do  not  mean  that  all  sinners 
are  equal  in  sinfulness  and  guilt  at  the  hour  of  their  death.  To 
assert  this  would  be  contrary  to  fact  and  daily  observation. 
We  very  often  see  youthful  sinners,  and  those  not  of  the  worst 
stamp,  cut  down  and  hurried  to  the  retributions  of  eternity ; 
while  others,  apparently  much  more  guilty,  are  suffered  to  be- 
come old  and  hardened  in  sin ;  and  to  fill  up  a  much  larger 
measure  of  iniquity.  It  is  therefore  evident,  that  God  does  not 
allow  all  sinners  to  live  till  they  have  filled  up  the  same  measure 
of  iniquity.  In  this,  no  less  than  in  other  respects,  he  acts  like 
a  sovereign.     He  determines  with  respect  to  each  particular 


SPARED    FOR    A  SEASON. 


193 


sinner,  how  long  a  season  of  probation  shall  be  granted  him, 
how  large  a  measure  of  guilt  he  shall  be  allowed  to  fill  up, 
before  sentence  of  death  is  inflicted.  But  Avhen  the  measure,  be 
it  greater  or  smaller,  is  full,  the  sinner's  destruction  immediately 
follows.    I  remark, 

3,  That  every  impenitent  sinner  is  constantly  filling  up  the 
measure  of  his  iniquity;  and  thus  constantly  ripening  for  de- 
struction. This  is  evident  from  the  fact,  that  all  the  feelings, 
thoughts,  words  and  actions,  of  the  impenitent,  are  sinful. 
They  are  so,  because  none  of  them  proceed  from  that  supreme 
love  to  God,  which  the  law  requires.  They  are  so,  because 
none  of  them  are  prompted  by  a  desire  to  promote  the  glory  of 
God ;  at  the  promotion  of  which  we  are  commanded  to  aim  in 
every  thing  we  do.  Agreeably,  the  Scriptures  assert,  that  the 
ploughing  of  the  wicked  is  sin,  and  that  even  the  sacrifice  of 
the  wicked  is  an  abomination  to  the  Loid.  Since  then,  impen- 
itent sinners  are  constantly  sinning,  they  are  constantly  filling 
up  the  measure  of  their  iniquities.  There  is  not  a  day,  not  a 
waking  hour,  or  moment,  in  which  the  dreadful  work  does  not 
advance  towards  its  completion.  Hence  the  apostle,  addressing 
impenitent  sinners,  says.  Not  considering  that  the  goodness  of 
God,  that  is,  his  goodness  in  sparing  thy  life,  is  designed  to  lead 
thee  to  repentance,  thou,  after  thy  hardness  and  impenitent 
heart,  treasurest  up  to  thyself  wrath  against  the  day  of  wrath, 
and  revelation  of  the  righteous  judgment  of  God,  who  will 
render  to  every  man  according  to  his  Avorks.  Now  sinners 
treasure  up  wrath,  when  they  fill  up  the  measure  of  theii 
iniquities  ;  for  since  God  will  recompense  every  man  according 
to  his  works,  it  follows,  that  those  whose  sins  are  most  numerous 
and  aggravated  will  suffer  in  the  greatest  degree  the  wrath  of 
God. 

4.  Though  the  measure  of  every  impenitent  sinner's  iniquity 
is  constantly  filling  up;  it  fills  much  more  rapidly  in  some  cases, 
and  at  some  seasons,  than  at  others.  Some  sinners  appear  to 
sin  with  great  eagerness,  boldness  and  diligence ;  to  sin  with  all 
their  heart,  and  soul,  and  mind,  and  strength,  as  if  they  were 
determined  to  see  how  much  guilt  they  can  contract  in  a  short 
space.  Others,  who  are  apparently  much  less  vicious  and 
abandoned,  fill  up  the  measure  of  their  sins  with  equal  rapidity, 
in  consequence  of  enjoying  and  abusing  great  religious  privi- 

VOL.  III.  25 


194 


■WHY    THE    WICKED  ARE 


leges,  opportunities  and  means  of  grace.  Indeed,  it  may  be 
laid  down  as  a  general  rule,  from  which  there  are  no  exceptions, 
that  the  measure  of  every  impenitent  sinner's  guilt  fills  rapidly, 
in  proportion  to  the  light,  the  conviction,  and  the  means  of  moral 
improvement  against  which  he  sins.  As  the  productions  of  the 
earth  ripen  most  speedily  where  they  enjoy  in  the  greatest 
degree  a  rich  soil,  frequent  showers,  and  the  genial  beams  of  the 
sun,  so  sinners  ripen  most  speedily  for  destruction,  when  they 
are  favored  in  the  greatest  degree  with  religious  privileges  and 
opportunities.  When  a  sinner  is  visited  by  some  dangerous 
disease ;  is  brought  apparently  near  to  death ;  is  in  consequence 
awakened,  alarmed,  and  led  to  promise,  that  should  his  life  be 
spared,  he  will  devote  it  to  God;  and  when,  on  being  restored 
to  health,  he  forgets  his  promise,  and  returns  to  his  sinful  courses, 
he  adds  very  largely  to  his  former  guilt ;  more  perhaps  than  he 
could  have  done  in  whole  years  of  uninterrupted  health.  Sim- 
ilar remarks  may  be  made  respecting  those  who  lose  their 
possessions,  their  children,  or  near  friends,  without  deriving  any 
spiritual  advantage  from  the  loss.  There  are,  perhaps,  no 
threatenings  in  the  Bible,  more  terrible  than  those,  which  are 
denounced  against  such  as  do  not  repent  when  under  the  stroke 
of  God's  correcting  hand.  To  some  who  were  guilty  of  this 
conduct,  God  says,  Surely,  this  iniquity  shall  not  be  purged 
from  you  till  ye  die.  But  never  do  sinners  fill  up  the  measure 
of  their  guilt  more  rapidly,  than  when  they  sin  against  convic- 
tion; against  the  remonstrances  of  an  enlightened  conscience, 
and  the  influences  of  the  Spirit  of  God.  Sinners  who  are 
guilty  of  this  conduct,  who  stifle  or  lose  religious  impressions, 
do  more  perhaps  to  fill  up  the  measure  of  their  iniquities,  than 
they  had  previously  done  during  the  whole  course  of  their  lives. 
This,  of  all  sins,  approaches  most  nearly  to  the  sin  against  the 
Holy  Ghost,  that  sin  for  which  there  is  no  forgiveness.  Having 
thus  endeavored  to  illustrate,  we  proceed. 

IT.  To  prove  the  assertion,  which  was  drawn  from  our  text. 

1.  The  truth  of  this  assertion  may  be  proved  from  other 
passages  of  Scripture.  St.  Paul  informs  us  that  the  conduct  of 
the  Jews  tended  to  fill  up  their  sins  alway;  for,  he  adds,  wrath 
is  come  upon  them  to  the  uttermost.  By  the  mouth  of  the 
prophet  Joel,  God  says.  Put  ye  in  the  sickle,  for  the  harvest  is 
ripe,  for  their  wickedness  is  great.    And,  using  the  same  figure, 


SPAKED    FOR    A  SEASON. 


195 


St.  John  informs  us  that  he  saw  an  angel  seated  on  a  cloud, 
having  in  his  hand  a  sharp  sickle.  And  another  angel  came 
out  of  the  temple  of  God,  and  said  to  him  that  sat  on  the 
cloud,  Thrust  in  thy  sickle  and  reap,  for  the  time  is  come  for 
thee  to  reap,  for  tlie  harvest  of  the  earth  is  ripe.  And  he  that 
sat  on  the  clond  thrust  in  his  sickle,  and  gathered  the  vintage 
of  the  earth,  and  cast  it  into  the  great  wine-press  of  the  wrath 
of  God. 

These  passages  are  of  the  same  import  with  the  remark  drawn 
from  our  text.  The  angel  with  the  sharp  sickle,  represents  the 
instruments  which  God  employs  to  execute  his  judgments  upon 
sinners.  This  angel  remained  inactive  until  he  received  a 
command  to  thrust  in  his  sickle  and  reap ;  and  the  reason  as- 
signed for  this  command  was,  that  the  harvest  of  the  earth  was 
ripe;  or,  as  the  prophet  expresses  it,  that  the  wickedness  of 
men  was  great.  In  other  words,  the  measure  of  their  iniquity 
was  full;  and  of  course  they  were  ripe  for  destruction.  Then, 
and  not  till  then,  they  were  cast  into  the  wine-press  of  the 
wrath  of  God ;  a  figurative  expression,  denoting  the  prison  and 
the  punishment  which  await  impenitent  sinners,  when  death 
shall  remove  them  from  the  world. 

The  same  truths  appear  to  be  taught  by  the  parable  of  the 
barren  fig-tree.  This  tree  was  sentenced  to  be  cut  down,  on 
account  of  its  barrenness,  but  a  reprieve  of  one  year  was 
granted,  at  the  expiration  of  which  period,  if  it  still  remained 
barren,  the  sentence  was  to  be  executed.  So  sinners  are  sen- 
tenced to  die  by  the  divine  law,  but  they  are  spared  for  an  ap- 
pointed time,  till  all  means  have  been  used  with  them  in  vain, 
and  the  measure  of  their  iniquity  is  full.  Then  mercy  ceases  to 
plead  for  them,  and  death  cuts  them  down,  as  fit  only  to  serve 
for  fuel  to  the  fire  of  divine  wrath.  The  axe,  says  John,  is  laid 
at  the  root  of  the  tree ;  every  tree,  therefore,  which  bringeth 
not  forth  good  fruit,  is  hewn  down  and  cast  into  the  fire.  My 
friends,  every  impenitent  sinner  is  a  barren  tree.  The  axe  of 
divine  justice  is  laid  at  its  root,  and  at  the  appointed  time  the 
sentence  will  go  forth,  Cut  it  down !  why  cumbereth  it  the 
ground  1 

2.  The  truth  of  the  remark  under  consideration  is  further 
proved,  by  the  history  of  God's  dealings  with  sinful  nations  and 
individuals.    Thus  in  the  days  of  Noah,  the  long-suffering  of 


196 


WHY     THE    WICKED  ARE 


God  waited  while  the  ark  was  preparing;  but  when  the  ap- 
pointed limit  of  one  hundred  and  twenty  years  was  reached, 
when  the  guilty  inhabitants  of  the  world  had  filled  up  the 
measure  of  their  iniquity,  the  flood  came  and  swept  them  all 
away.  Another  instance  of  the  same  kind  we  have  in  the  his- 
tory of  the  Israelites  who  came  out  of  Egypt.  They  murmured, 
rebelled,  and  provoked  God  in  various  ways;  but  were  still 
spared,  till  they  reached  the  borders  of  the  promised  land. 
Then,  just  as  they  were  ready  to  enter  it,  they  rebelled  again ; 
and  this  last  act  of  rebellion  filled  the  measure  of  their  iniquity 
to  the  very  brim.  In  consequence,  they  were  turned  back  into 
the  wilderness,  and  all  above  twenty  years  of  age  were  doomed 
there  to  perish,  and  never  to  see  the  land  which  they  had 
despised ;  nor  could  any  intercession  prevail  with  God  to  revoke 
the  sentence.  Many  similar  instances  may  be  found  in  the 
history  of  succeeding  generations  of  the  Jews,  and  of  some  of 
their  kings ;  and  one,  still  more  striking,  occurred  in  the  time 
of  our  Saviour.  He  declares  that  the  generation  then  living, 
were  filling  up  the  measure  of  their  fathers.  Soon  after  this,  it 
became  full ;  and  the  nation  was  destroyed  without  mercy. 
I  proceed, 

III.  To  make  some  improvement  of  the  subject : 
1.  From  this  subject  you  may  learn,  my  impenitent  hearers, 
why  God  spares  sinners  long  after  their  lives  are  forfeited,  and 
why  he  spares  you.  It  is  because  the  measure  of  your  iniquity 
is  not  yet  full.  You  may,  as  former  generations  of  sinners  have 
done,  encourage  yourselves  in  a  sinful  course  on  account  of  his 
delay.  As  the  wise  man  expresses  it.  Because  sentence  against 
an  evil  work  is  not  executed  speedily,  your  hearts  may  be  fully 
set  in  you  to  do  evil.  You  hear,  indeed,  the  threatenings  of 
God's  violated  law  denounced  against  you,  but  you  do  not  yet 
feel  theii  execution;  and  like  those  of  old,  who  asked,  Where 
is  the  promise  of  his  coming?  for  since  the  fathers  fell  asleep, 
all  things  remain  as  they  were,  you  may  be  asking  in  your 
hearts.  Where  are  any  proofs  of  God's  anger  against  us  to  he 
seen  1  All  things  pursue  their  course.  The  sun  shines  brightly 
over  our  heads ;  the  showers  of  heaven  descend  upon  us ;  the 
earth  produces  food  in  abundance  for  our  support,  and  sickness 
and  death  do  not  invade  us.  It  cannot  be  that  God  is  angry, 
while  he  thus  loads  us  with  favors. 


SPARED    FOS    A  SEASON. 


197 


But  remember,  just  in  this  manner  were  former  generations 
of  sinners  favored,  and  just  in  this  manner  they  encouraged 
themselves  in  sin.  For  one  hundred  and  twenty  years  before 
the  flood,  the  sun  rose  daily,  and  pursued  his  accustomed  course ; 
the  earth  brought  forth  its  fruits  in  abundance,  and  nothing  in 
nature  foretold  the  impending  ruin.  Thus  too  it  was  in  Sodom ; 
they  ate,  they  drank,  they  married  and  were  given  in  marriage, 
and  knew  not  till  the  flood  came  and  swept  them  all  away. 
Remember  our  Saviour's  declaration,  that  God  causes  his  sun 
to  shme,  and  his  showers  to  descend  on  the  evil  and  unthankful, 
uo  less  than  upon  the  righteous.  Remember,  that  the  wretch 
who  is  doomed  to  be  blasted  by  a  thunderbolt,  just  hears  the 
thunder  roll,  and  sees  the  vengeful  lightnings  spending  their 
fury  at  a  distance.  He  little  thinks  that  the  cloud  which  he 
sees,  thus  distantly  rising,  bears  his  fate  in  its  bosom.  Careless 
and  thoughtless,  he  pursues  his  way,  while  the  cloud  rises, 
condenses,  blackens,  and  passes  over  his  head.  At  length,  the 
destined,  fatal  moment  arrives;  the  bolt  falls,  his  blackened 
corpse  lies  prostrate  on  the  ground,  and  his  naked  soul  stands 
trembling  before  the  tribunal  of  God. 

So  you,  my  impenitent  hearers,  now  hear  the  thunder  of 
God's  threatenings  murmur  at  a  distance.  Its  flashes  daily 
strike  some  of  your  fellow  sinners,  the  measure  of  whose  iniquity 
is  full;  but  as  yet,  they  strike  not  you.  The  measure  of  your 
guilt  is,  however,  fast  filling  up;  the  last  drop  which  it  can 
contain  will  soon  fall  into  it,  and  then  death,  who  is  now  kept 
at  a  distance,  will  instantly  find  you  out.  God  says  respecting 
sinners.  Their  feet  shall  slide  in  due  time.  Till  that  due,  that 
appointed  time  arrives,  your  feet  will  seem  to  stand  firm ;  but 
then  they  will  slide  in  a  moment,  and  terrible  will  be  your  fall. 

Meanwhile,  no  sinner  can  form  even  a  probable  conjecture, 
how  near  the  destined  moment  of  his  fall  may  be.  He  cannot 
see  the  measure  of  his  iniquity.  He  cannot  know  how  large  a 
measure  God  may  spare  him  to  fill  up.  He  cannot  know  how 
many  more  sins  are  wanting  to  fill  it.  All  respecting  it  is  dark- 
ness and  uncertainty.  One  thing,  however,  is  certain;  that  the 
measure  of  every  sinner's  guilt  fills  much  faster  than  he  is 
aware.  Who,  says  the  Psalmist,  can  understand  his  errors'? 
That  is,  who  can  know  how  often,  or  how  greatly,  he  offends  ? 
Was  there  ever  a  spendthrift,  or  a  man  careless  of  his  affairs, 


198 


WHY    THE    WICKED  ARE 


whose  debts  did  not  increase  far  beyond  his  expectations?  Much 
more  does  the  guilt  of  careless  sinners  increase  beyond  all  their 
erroneous  calculations.  Hence  the  inspired  writei-s  inform  us, 
that  the  ruin  of  sinners  is  often  most  near,  when  they  imagine 
it  to  be  at  the  greatest  distance.  While  they  are  promising 
themselves  peace  and  safety,  says  an  apostle,  then  sudden  de- 
struction cometh  upon  them,  and  they  shall  not  escape. 

And,  my  hearers,  have  not  many  of  you,  judging  even  by 
your  own  imperfect  knowledge,  and  erroneous  standard,  reason 
to  fear  that  your  measure  of  iniquity  is  nearly  full?  Reflect  a 
moment,  how  many  days  and  years  you  have  spent  in  constantly 
neglecting  and  offending  God.  Think  of  the  sins  of  childhood, 
of  youth,  and  of  riper  years;  think  of  your  sins  in  action,  iu 
word,  in  thought,  and  in  feeling.  Think  of  your  sins  of  omis- 
sion, as  well  as  of  those  of  commission;  how  many  things  you 
have  left  undone  which  you  ought  to  have  done.  Remember, 
too,  what  privileges,  opportunities  and  means  of  grace  you  have 
enjoyed;  how  many  sermons,  warnings,  and  invitations  you 
have  slighted;  against  what  lightand  conviction  you  have  shmed. 
For  many  years  you  have  been  in  a  situation  peculiarly  favora- 
ble for  filling  up  the  measure  of  your  iniquity.  Many,  perhaps 
most  of  you  have  been  visited  with  afflictions.  Some  of  you 
have  been  brought  near  to  death ;  some  of  you  have  lost  property, 
children  and  friends;  and  you  have  all  seen  sufficient  to  convince 
you  of  the  transient,  unsatisfying  nature  of  every  temporal 
object.  All  of  you  have  lived  in  a  day  when  religion  is  reviving, 
and  its  influences  greatly  extending,  not  only  around  you,  but 
through  the  world.  Many  of  you  have  felt  the  power  of  divine 
truth;  your  consciences  have  been  awakened;  you  have  been, 
in  a  greater  or  less  degree,  alarmed ;  the  Spirit  of  God  has 
invited  you,  and  you  have  seen  many  of  your  relatives,  friends 
or  acquaintances,  yield  to  his  influence. 

Consider  all  this,  and  you  will,  I  think,  find  great  reason  to 
fear  that  the  measure  of  your  iniquity  must  he  nearly  full.  Cer- 
tainly, if  it  is  not  so,  your  appointed  measure  is  exceedingly 
large,  and,  of  course,  your  punishment  will  be  proportionably 
great;  for  the  cup  of  wrath  which  every  sinner  must  drink,  will 
be  in  exact  proportion  to  the  measure  of  guilt  which  he  has  filled 
up.  To  those  of  you  who  are  far  advanced  in  life,  these  re- 
marks apply  with  peculiar  force.    It  is  certain  that  according  to 


SPARED    FOR    A  SEASON. 


199 


the  course  of  nature,  you  cannot  have  many  years  to  Hve;  it 
is  equally  certain,  therefore,  that  your  measure  of  iniquity  must 
be,  not  only  exceedingly  large,  but  nearly  full.  And  O  how- 
harrowing,  how  terrible  is  the  thought,  that  you  have  spent  a 
long  life  in  doing  nothing  but  fill  up  the  measure  of  your  iniquity, 
and  of  course  in  treasuring  up  wrath  against  the  day  of  wrath. 
Should  death  come,  and  find  you  impenitent,  better,  far  better 
would  it  be  for  you  to  have  died  in  infancy;  nay,  infinitely 
better  had  it  been  for  you  never  to  have  been  born. 

Perhaps  the  younger  part  of  my  impenitent  hearers  may  abuse 
these  remarks.  Perhaps  you  may  infer  from  them  that  your 
measure  of  iniquity  is  very  far  from  being  full;  and  that  you 
may  therefore  safely  spend  a  few  more  years  in  the  practice  of 
sin.  But  remember,  the  young  die,  as  well  as  the  old.  Remem- 
ber that  God  may  have  determined  to  spare  you,  only  till  you 
shall  have  filled  up  a  comparatively  small  measure  of  iniquity. 
It  is  a  very  ancient  remark,  a  remark  which  has  been  verified 
by  the  observations  of  many  centuries,  that  God  sometimes 
makes  very  quick  work  with  sinners.  Or,  to  use  the  language 
of  inspiration,  he  finishes  the  work  and  cuts  it  short  in  right- 
eousness. And  should  you  live  to  old  age,  you  may  not  become 
religious.  You  may  live  only  io  fill  up  the  measure  of  your 
iniquity.  The  young,  then,  as  well  as  the  old,  have  reason  to 
tremble  and  to  repent. 

2.  From  this  subject,  my  iiearcrs,  you  may  learn  the  indis- 
pensable necessity  of  an  interest  in  the  Lord  Jesus  Christ. 
Though  you  are  constantly  adding  to  your  sins,  to  diminish 
them  is  beyond  your  power.  You  cannot  take  one  drop  from 
the  cup  of  your  iniquities.  You  cannot  even  refrain  from  filling 
it;  for  while  you  continue  to  neglect  the  Saviour,  you  are  con- 
stantly adding  sin  to  sin;  your  actions,  words,  thoughts  and 
feelings  are  all  sinful.  Yet  you  must  cease  to  commit  new  sins, 
and  those  which  you  have  already  committed  must  be  blotted 
out,  or  you  will  perish  forever.  Christ  alone  can  enable  you  to 
do  either.  His  blood  cleanses  from  all  sin ;  he  is  able  to  cast  all 
your  iniquities  into  the  depths  of  the  sea ;  and  he  can  renovate 
your  hearts,  and  render  you  holy,  so  that  you  shall  no  longer 
treasure  up  wrath  against  the  day  of  wrath.  To  him,  then, 
every  motive  urges  you  to  fly  without  delay.  The  delay  of  a 
single  hour  may  be  fatal.    There  must  arrive  a  time  when  the 


200 


WHY    THE    WICKED  ARE 


cup  of  your  iniquities  will  be  filled  to  the  brim;  when  the  addi- 
tion of  a  single  drop  will  cause  it  to  overflow.  With  respect  to 
some  of  you,  that  time  may  have  arrived.  A  neglect  of  this 
warning,  the  loss  of  this  Sabbath,  may  be  the  additional  drop, 
which  shall  cause  the  measure  of  your  iniquities  to  overflow. 
Then  it  will  be  forever  too  late.  Then  Christ  himself  cannot 
save  you,  will  not  plead  for  you,  but  will  assent  to  your  con- 
demnation. Now,  then,  Avhile  it  is  an  accepted  time  and  a  day 
of  salvation,  look  to  the  Lamb  of  God,  who  taketh  away  the 
sin  of  the  world.  To-day,  if  ye  will  hear  his  voice,  harden  not 
your  hearts. 

3.  There  is  an  important  sense  in  which  many  of  the  pre- 
ceding remarks  are  applicable  to  Christians.  Those  of  you 
who  have  been  such  for  any  considerable  time,  have  often,  when 
contemplating  your  sins,  and  especially  when  in  a  religious 
declension,  been  ready  to  conclude  that  God  would  visit  you 
with  some  severe  temporal  afliiction,  as  a  mark  of  his  displeasure. 
But  instead  of  this,  you  have  found  him  returning  to  you  in 
mercy,  healing  your  backslidings,  and  putting  the  song  of  sal- 
vation into  your  mouths.  Having  often  found  this  to  be  the 
case,  you  may  begin  to  conclude  that  it  will  always  be  so,  and 
thus  you  may  be  insensibly  led  to  become  careless  and  slothful, 
to  think  lightly  of  sin,  and  not  to  guard  against  the  first  symp- 
toms of  declension.  But  if  so,  God  will,  in  a  terrible  manner, 
convince  you  of  your  mistake,  and  make  you  to  know  experi- 
mentally that  it  is  an  evil  and  bitter  thing  to  forsake  him.  He 
remembers,  though  we  are  prone  to  forget,  how  often  he  has 
displayed  the  sovereignty  of  his  mercy  in  pardoning  us,  when 
we  deserved  correction ;  and  sooner  or  later,  when  the  measure 
of  your  backslidings  shall  be  full,  he  will,  by  some  severe  tem- 
poral afliiction  or  spiritual  trial,  bring  all  your  sins  to  remem- 
brance, and  teach  you  that  even  his  children  shall  not  offend 
him  with  impunity.  It  is  to  his  professing  people  that  he  says. 
Because  I  have  purged  thee  and  thou  wast  not  purged,  that  is, 
because  I  have  often  healed  thy  backslidings,  and  cleansed  thee 
from  thy  sins,  and  yet  thou  didst  return  to  them  again;  —  there- 
fore thou  shalt  not  be  purged  from  thy  filthiness  any  more,  till 
I  have  caused  my  fury  to  rest  upon  thee. 

And  permit  me,  my  brethren,  to  remind  you,  that  should  we 
abuse  the  present  instance  of  God's  sovereign  mercy,  we  shall 


SPARED     FOR     A  SEASON. 


201 


have  reason  to  expect  some  such  token  of  his  displeasure.  We 
had  often  forsaken  him,  and  he  had  as  often  restored  us.  But, 
unmindful  of  this  mercy,  we  again  forsook  him,  and  departed 
from  him  farther  than  before.  Yet  he  has  once  more  restored 
to  us  the  joys  of  his  salvation,  and  visited  us  with  his  free 
Spirit.  And  now  if  we  forsake  him  again  after  this,  it  will  be 
strange  indeed,  if  he  does  not  visit  our  iniquities  with  stripes 
and  our  backslidings  with  a  rod. 

VOL.  III.  26 


SERMON  LXV. 


LOVERS  OF  PLEASURE  DESCRIBED  AND  WARNED. 


Lovers  of  pleasures  more  than  lovers  of  God. — 2  Timothy  iii.  4. 

These  words  describe  a  character  which  is,  alas!  but  too 
frequently  found  in  this  sinful  world;  a  character  too,  which 
most  men  are  apt  to  regard  with  a  partial  and  favorable  eye, 
especially  when  it  is  met  with  among  the  young.  If  nothing 
worse  is  kno\vn  of  a  man,  than  that  he  is  rather  too  fond  of 
what  are  commonly  called  the  innocent  pleasures  and  amuse- 
ments of  life,  he  is  considered  by  the  bulk  of  mankind  as  a 
moral,  amiable  character,  and  almost  good  enough  to  be  admitted 
into  heaven;  even  though  it  may  be  evident  from  his  whole 
conduct,  that  he  is  a  lover  of  pleasure  more  than  a  lover  of  God. 
It  is  evident  from  the  context,  however,  that  St.  Paul,  or  rather 
the  Holy  Spirit  by  whom  he  was  inspired,  did  not  view  this 
character  with  so  favorable  an  eye.  (Jn  the  contrary,  he  classes 
those  to  whom  it  belongs,  with  the  grossest  and  most  notorious 
offenders ;  offenders,  whose  prevalence  gives  an  aspect  of  pecu- 
liar danger  to  the  age  in  which  they  live.  This  know,  says  he, 
that  in  the  last  days  perilous  times  shall  come ;  for  men  shall 
be  lovers  of  their  own  selves,  covetous,  proud,  blasphemers, 
disobedient  to  parents,  unthankful,  unholy;  without  natural 
affection,  despisers  of  them  that  are  good,  fierce,  incontinent, 
false  accusers,  lovers  of  pleasure  more  than  lovers  of  God. 
From  the  company  in  which  these  lovers  of  pleasure  are  here 


LOVEKS    OF    PLEASURE,     ETC.  203 

placed,  we  may  easily  infer  what  the  apostle  thought  of  them, 
and  what  is  thought  of  them  by  him  whose  message  he  brought. 

Whether  the  perilous  times,  of  which  he  speaks,  have  arrived, 
or  not,  we  shall  not  pretend  to  determine;  but  certain  it  is,  ihat 
very  many  are  to  be  found  among  us,  who,  if  we  may  judge 
from  their  conduct,  are  lovers  of  pleasures  more  than  lovers  of 
God.  To  show,  by  a  few  simple  marks,  who  belong  to  this 
number,  is  our  present  design. 

I.  This  number  includes  all  whose  fondness  for  pleasure  leads 
therai  to  violate  the  commands  of  God.  Nothing  is  more  certain, 
or  more  universally  known,  than  that  men  never  willingly  offend 
a  person  whom  they  love,  for  the  sake  of  one  whom  they  do  not 
love.  Equally  certain  is  it,  that  when  men  are  constrained  tc 
give  up  one  of  two  things,  they  always  give  up  that  which  they 
love  the  least.  This  being  the  case,  it  is  undeniably  evident, 
that  all  who  provoke,  or  sin  against  God,  for  the  sake  of  any 
pleasure  whatever,  do  love  that  pleasure  more  than  God.  Now 
there  are  various  ways  in  which  men  may  sin  against  God  in 
the  pursuit  of  pleasure. 

In  the  first  place,  they  may,  like  our  first  parents,  sin  by  in- 
dulging in  forbidden  pleasures,  in  those  pleasures  which  are  in 
themselves  sinful.  Among  these,  must  be  reckoned  the  pleas- 
ures, if  they  may  be  called  such,  which  result  from  gluttony, 
intemperance,  and  sensuality :  for  these  are  all  most  pointedly 
forbidden  by  the  word  of  God.  Revellings  also,  or  assemblies 
for  riotous  dissipation,  are  expressly  mentioned  among  the  works 
of  the  flesh ;  and  even  foolish  talking  and  jesting  are  forbidden 
by  name.  These,  therefore,  and  all  similar  pleasures,  which 
are  expressly  forbidden  by  the  word  of  God,  are  in  themselves, 
on  all  occasions  and  in  all  circumstances,  sinful ;  and  those  who 
pursue  them  are  lovers  of  pleasure  more  than  lovers  of  God. 

In  the  second  place,  pleasures  and  pursuits  Avhich  are  not  in 
themselves  sinful,  or  not  expressly  forbidden,  may  become  sinful 
by  being  pursued  in  an  inordinate,  improper  manner,  and  by 
leadmg  us  to  neglect  duties  which  are  expressly  enjoined.  This 
is  the  case  with  all  the  pleasures  of  this  life,  even  with  those 
that  are  in  themselves  most  innocent;  such  as  the  pleasures 
resulting  from  friendship,  from  literary  pursuits,  or  from  the 
enjoyments  of  the  family  circle.  All  these,  though  innocent  in 
themselves,  may  and  often  do  become  sinful,  in  consequence  of 


204 


LOVEKS    OF  PLEASURE 


interfering  with  our  duties  to  God  and  man,  or  of  being  pursued 
in  an  inordinate,  unseasonable,  or  improper  manner.  For  in- 
stance, we  are  expressly  commanded  to  redeem  the  lime,  to 
pray  without  ceasing,  to  glorify  Clod  in  all  that  we  do,  lo  deny 
ourselves,  take  up  the  cross  and  follow  Christ.  Consequently, 
the  neglect  of  any  of  these  duties  is  a  sin,  a  breach  of  the  divine 
precepts,  and  therefore,  if  Ave  indulge  even  in  the  most  innocent 
pleasures,  in  such  a  manner  as  to  waste  our  time,  to  lose  o[)por- 
tunities  of  glorifying  God,  to  foster  a  spirit  of  self  indulgence, 
to  encroach  upon  the  season  which  ought  to  be  allotted  to  prayer, 
or  to  unlit  us  for  the  performance  of  that  duty,  it  is  certain  that 
we  pursue  pleasure  in  a  sinful  manner;  and  if  we  allow  our 
selves  in  such  indulgences,  if  this  conduct  is  in  any  maimei 
habitual,  it  incontestably  proves  that  we  are  lovers  of  pleasure 
more  than  lovers  of  God. 

In  the  same  number  must  he  included, 

II.  All  who  are  led  by  a  fondness  for  pleasure  to  indulge  in 
amusements  which  they  suspect  may  be  wrong,  or  which  they 
do  not  feel  certain  are  right. 

When  we  love  any  person  supremely,  we  are  careful  to  avoid, 
not  only  those  things  which  we  know  will  displease  him,  but 
such  as  we  suspect  may  do  it.  We  always  think  it  best,  in 
such  cases,  to  be  on  the  safe  side,  and  to  avoid  everything 
which  we  do  not  feel  confident  will  not  be  displeasing.  It  is 
the  same,  with  respect  to  God.  Those  who  love  him  supremely 
will  avoid,  not  only  what  they  know  to  be  sinful,  but  what 
they  suspect  may  be  sinful;  they  will  abstain  not  only  from 
evil,  but  from  the  very  appearance  of  evil;  and  if  they  are  not 
certain  that  any  proposed  indulgence  is  wrong,  yet  if  they  do 
not  know  it  to  be  right,  they  will  reject  it.  They  will  say,  there 
can  certainly  be  no  sin  in  not  pursuing  this  offered  pleasure,  but 
there  may  be  something  wrong  in  pursuing  it;  and  thus  God 
may  be  displeased,  and  we  will  therefore  keep  on  the  safe  side, 
and  not  even  incur  the  risk  of  offending  him,  for  the  sake  of  any 
earthly  gratification  whatever.  If  any  are  disposed  to  consider 
this  as  unreasonable  and  unnecessary  strictness,  we  would  refer 
them  to  the  words  of  St.  Paul,  in  the  14th  chapter  of  the  epistle 
to  the  Romans.  He  there  solemnly  assures  ns,  that  Whatsoever 
is  not  of  faith  is  sin;  that  is,  as  is  evident  from  the  context, 
whatever  a  man  does,  which  he  is  not  fully  persuaded  is  right. 


DESCRIBED    AND  WARNED. 


205 


is  sinful  to  him,  even  if  it  were  not  sinful  in  itself.  And  again 
he  says,  Whosoever  thinketh  anything  to  be  unclean,  to  him  it 
is  unclean;  that  is,  if  a  man  suspects  any  indulgence  to  be 
wrong,  it  is  wrong  to  him,  for  in  partaking  of  it  he  acts  against 
his  cor.science,  and  feels  self-condemned. 

AH,  therefore,  who  indulge  in  pleasures  which  they  suspect 
may  be  wrong ;  all  whose  consciences  condemn  them  in  the 
silenQe  of  tlie  night,  after  returning  from  a  party  of  pleasure; 
all  who  are  obliged  to  use  many  endeavors  to  quiet  their  con- 
sciences, and  to  persuade  themselves  that  there  is  nothing  wrong 
in  their  conduct,  certainly  pursue  pleasure  in  a  sinful  manner, 
and  are  therefore  lovers  of  pleasure  more  than  lovers  of  God  ; 
since  they  will  pursue  pleasure,  though  they  do  not  know  but  in 
doing  it  they  are  offending  him.  Happy  is  he,  saith  the  apostle, 
who  condemneth  not  himself  in  that  thing  which  he  alloweth. 
But  these  persons  do  condemn  themselves,  in  the  very  things 
that  they  allow.  And  again  he  says.  He  that  doubteth  is  damned 
if  he  eat;  that  is,  he  that  doubts  whether  anything  be  right, 
and  yet  will  practise  it,  is  condemned  by  his  own  conscience, 
and  will  be  condemned  of  God,  unless  he  repents. 

in.  Those  are  lovers  of  pleasure,  more  than  lovers  of  God, 
who  find  more  satisfaction  in  the  pursuit  and  enjoyment  of 
worldly  pleasure,  than  they  do  in  his  service.  That  the  more 
we  love  any  object,  the  more  satisfaction  we  find  in  its  enjoy- 
ment, all  will  allow.  This  being  the  case,  if  we  can  ascertain 
in  what  a  man  finds  the  greatest  pleasure,  we  can  determine  at 
once  what  he  most  loves;  for  no  man  is  a  hypocrite  in  his 
pleasures. 

To  apply  this  remark  to  the  case  before  us :  If  a  man  finds 
more  delight  in  the  service  and  enjoyment  of  God,  than  in 
earthly  pleasures  ;  if  he  forsakes  them  all  to  retire  into  his  closet 
and  converse  with  his  Maker  and  Redeemer;  if  he  finds  no  book 
hke  the  Bible,  no  place  like  God's  house,  no  day  like  the  Sab- 
bath, no  employment  like  that  of  prayer  and  praise,  no  society 
like  that  of  God's  people,  then  it  is  evident  that  he  loves  all 
pleasures  less  than  God.  On  the  contrary,  if  he  finds  more 
satisfaction  in  worldly  than  in  religious  pleasures;  if  he  prefers 
a  history,  a  play,  or  a  novel,  to  the  Bible;  if  he  feels  happier 
in  a  small  select  party,  in  a  theatre  or  ball-room,  than  he  does 
in  his  closet,  or  in  the  house  of  God;  in  a  word,  if  he  cannot 


206 


LOVERS    OF  PLEASURE 


seriously  say  to  his  Maker,  Wliom  have  I  in  heaven  but  thee, 
and  there  is  none  on  earth  that  I  desire  besides  thee ;  then  it  is 
as  evident  as  any  thing  can  be,  that  he  is  a  lover  of  pleasure 
more  than  a  lover  of  God.  There  is  no  more  doubt  respecting 
his  true  character,  than  if  he  were  openly  immoral  and  profane, 
or  than  there  will  be  at  the  judgment  day. 

Lastly:  All  who  are  deterred  from  immediately  embracing 
the  Saviour,  and  commencing  a  religious  life,  by  an  unwilling- 
ness to  renounce  the  pleasures  of  the  world,  are  most  certainly 
lovers  of  pleasures  more  than  lovers  of  God.  That  men  are 
always  ready  to  renounce  any  object,  for  the  sake  of  something 
which  they  consider  more  valuable,  all  will  allow.  Consequently, 
when  Christ  invites  sinners  to  come  through  him  to  God;  when 
God  seconds  the  invitation  by  saying,  Come  ye  out  from  among 
them,  and  touch  not  the  unclean  thing,  it  is  evident  that  all  who 
refuse  or  delay  to  comply,  from  an  unwillingness  to  renounce 
their  worldly  pleasures,  are  lovers  of  pleasure  more  than  lovers 
of  God.  There  is  nothing  but  this  preference  of  pleasure  to 
God,  that  can  possibly  prevent  them.  Christ  has  opened  the  way 
for  them  to  come  to  God;  he  offers  to  lead  them  to  his  Father, 
and  to  plead  in  their  behalf.  But  they  will  not  comply,  though 
heaven  is  the  reward  of  compliance,  and  eternal  wretchedness 
the  consequence  of  a  refusal.  How  very  much  then  must  they 
love  pleasure  more  than  God,  since  these  powerful  inducements 
cannot  persuade  them  to  forsake  their  pleasures  and  come  to  him. 

Having  thus  endeavored  to  show  to  whom  the  character 
mentioned  in  our  text  belongs,  we  shall  proceed  to  show,  in  the 
next  place,  that,  whatever  may  be  thought  of  them  by  the  world, 
(•r  whatever  they  may  think  of  themselves,  they  are  in  reality 
in  a  most  sinful,  guilty,  and  dangerous  condition. 

That  the  apostle  considered  them  as  sinful,  in  no  common 
degree,  is  evident,  as  has  been  already  observed,  from  the  com- 
pany in  which  he  has  placed  them.  It  is  still  farther  evident 
from  the  description  which  he  gives  of  them  in  some  of  the 
verses  succeeding  the  text.  For  instance,  he  there  informs  us, 
that  such  are  persons  of  corrupt  minds.  That  they  must  be  so 
will  be  evident  on  a  moment's  reflection;  for  what  can  be  a 
more  satisfactory  proof  of  a  wretchedly  corrupt  state  of  mind, 
m  a  rational,  immortal  being,  than  a  preference  of  unsatisfying, 
•-.ransitory,  sinful  pleasures,  to  his  Creator;  to  a  Being  of  infinite 


DESCRIBED    AND  WARNED. 


207 


loveliness,  excellence  and  perfection,  the  Author  and  Giver  of 
every  good  and  perfect  gift?  Those  who  are  guilty  of  this  are 
idolators  in  the  worst  sense  of  the  term.  Idolatry  is  a  breach 
of  the  first  and  great  command,  Thou  shalt  have  no  other  gods 
before  me ;  thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  soul,  and  mind,  and  strength.  Now  these  persons  have 
another  god  before  the  true  God ;  they  have  an  idol  which  they 
love  more  than  they  do  him ;  an  idol,  to  which  they  sacrifice 
not  only  their  time,  their  attention,  their  talents,  but  even  their 
immortal  souls;  an  idol,  too,  of  the  most  worthless  and  con- 
temptible kind.  Though  they  are  urged  and  entreated  by  the 
tender  mercies  of  God,  not  to  be  conformed  to  this  world,  but 
to  present  themselves  a  living  sacrifice,  holy  and  acceptable  to 
God,  which  is  their  most  reasonable  service ;  yet  they  obstinately 
and  ungratefully  refuse  to  comply,  and  choose  rather  to  sacrifice 
themselves  on  the  altar  of  worldly  pleasure,  thus  robbing  God 
of  his  due,  and  ruining  the  souls  he  has  given  them,  for  the  loss 
of  which  the  whole  world  can  make  no  compensation.  Well, 
then,  may  it  be  said,  that  they  are  persons  of  corrupt  minds. 

In  the  second  place,  the  apostle  informs  us,  that  they  resist  the 
truth.  This  they  must  do,  for  their  deeds  are  evil.  Christ  as- 
sures us,  that  every  one  who  doeth  evil,  hateth  the  light,  neither 
cometh  to  the  light,  lest  his  deeds  should  be  reproved.  Such 
persons  hate  the  truth,  because  the  truth  condemns  and  exposes 
their  sinful  but  beloved  pleasures.  Its  natural  tendency  is  to 
separate  them  from  their  pleasures,  and  lead  them  to  God;  but 
they  resist  this  tendency;  they  refuse  to  give  up  their  sinful 
pleasures,  and  labor  in  various  ways  to  persuade  themselves 
that  they  are  innocent,  and  that  no  evil  consequences  can  result 
from  their  pursuit.  Hence  they  resist  all  attempts  to  turn  them 
from  the  error  of  their  ways,  and  all  the  convictions  which  at 
times  arise  in  their  minds ;  the  preached  word  does  them  no 
good ;  they  quarrel  with  those  truths  which  condemn  them,  as 
unreasonably  strict  and  severe,  and  the  language  of  their  hearts 
is,  We  have  loved  our  idols,  and  after  them  we  will  go. 

Hence,  thirdly,  they  are  represented  as  despisers  of  good  men. 
They  consider  such  men  whose  conduct  reproves  them,  as  the 
enemies  of  their  happiness,  and  ridicule  them  as  rigid,  morose, 
superstitious  or  hypocritical  persons,  who  are  needlessly  strict 
and  scrupulous,  and  who  will  neither  enjoy  the  world  them- 


208 


LOVERS   Of  pleasuee 


selves,  nor  allow  others  to  do  it.  Hence,  there  are  perhaps  no 
characters  who  hate  and  despise  the  truly  pious,  more  bitterly, 
than  those  who  are  lovers  of  pleasure  more  than  lovers  of  God. 
This  is  to  be  expected ;  for  the  royal  Preacher  has  long  since 
informed  us,  that  as  an  unjust  man  is  an  abomination  to  the 
just,  so  he  that  is  upright  in  his  way  is  an  abomination  to  the 
wicked.  The  sensual,  voluptuous  Sadducees,  those  ancient 
lovers  of  pleasure,  hated  and  despised  Christ  and  his  disciples, 
even  more,  if  possible,  than  did  the  hypocritical,  self-righteous 
Pharisees. 

Lastly,  the  persons  we  are  describing  are  represented  as  being 
dead  in  trespasses  and  sins.  She  that  liveth  in  pleasure,  is 
dead  while  she  liveth;  and  this  is  equally  true  of  both  sexes. 
They  are  dead,  as  it  respects  the  great  end  of  their  existence; 
dead  to  every  thing  that  is  good,  dead  in  the  sight  of  a  holy 
God,  loathsome  to  him  as  a  corpse  is  to  us,  and  as  unfit  for  the 
society  of  the  living  Jehovah,  as  the  naturally  dead  are  for  the 
society  of  the  living.  You  need  not  be  told,  that,  however  dear 
the  persons  of  our  children  and  friends  are  to  us,  while  living, 
yet  after  they  are  dead,  after  the  animating,  life-supporting  spirit 
has  departed,  we  wish  to  bury  them  out  of  our  sight.  They 
cannot  then  enjoy  our  presence,  nor  can  we  take  the  least  pleas- 
ure in  theirs;  on  the  contrary,  they  soon  become  intolerably 
loathsome  and  shocking;  and  were  we  unable  to  remove  them, 
they  would  soon  render  our  habitations  insupportable.  Thus, 
though  God  loves  his  creatures  as  such,  yet  when  they  become 
dead  in  sin,  he  ceases  to  love  them;  they  become  exceedingly 
hateful  in  his  sight,  even  as  a  corpse  is  in  ours.  Nor  are  they 
any  more  capable  of  enjoying  him.  To  use  his  own  language, 
his  soul  loathes  them,  and  their  souls  abhor  him.  Never,  there- 
fore, while  thus  dead  in  sin,  can  they  be  admitted  into  heaven. 
They  are  evidently  unfit  for  it;  they  could  not  enjoy  it;  for 
there,  none  of  their  beloved  pleasures  will  be  found.  Besides, 
God  will  no  more  suffer  them  to  enter  heaven,  than  we  would 
suffer  the  finest  apartments  in  our  houses  to  be  filled  with  the 
putrefying  corpses  of  the  dead;  for  heaven  is  the  habitation  at 
his  holiness  and  glory,  and  he  has  solemnly  declared,  that  noth- 
ing shall  enter  it  that  defileth.  They,  therefore,  who  love 
pleasure  more  than  they  love  God,  will  not,  cannot  be  admitted 
into  heaven,  unless  they  repent,  and  wash  away  their  defilement 


DESCRIBED    AND  WARNED. 


209 


in  the  blood  of  Christ.  And  if  they  are  not  admitted  into  heaven, 
there  is  but  one  other  place  to  which  they  can  go  at  death,  and 
that  place  will  be  their  eternal  habitation. 

Such  is  the  character,  and  such  will  be  the  inevitable  doom 
of  all  who  are  lovers  of  pleasure  more  than  lovers  of  God. 
This  being  the  case,  it  is  surely  of  infinite  importance,  that  we 
should  ascertain  whether  this  is  our  character.  Permit  me, 
then,  with  the  utmost  tenderness,  and  with  a  most  anxious 
solicitude  for  your  best  interests,  your  true  pleasure,  to  ask  all  of 
you,  especially  the  young,  Are  not  some  of  you  lovers  of  pleas- 
ure more  than  lovers  of  God?  Do  none  of  you  indulge  in 
pleasures  which  are  in  themselves  sinful,  which  tend  to  ruin 
you  for  this  world  as  well  as  for  the  next,  and  which  are  most 
clearly  forbidden  in  the  word  of  God?  If  not,  and  I  would 
hope  this  is  the  case,  do  none  of  you  indulge  in  the  pursuit  of 
what  are  called  innocent  pleasures,  in  such  a  manner  as  leads 
to  sin,  to  sins  of  omission  at  least;  in  such  a  mariner  as  leads 
you  to  waste  precious  time,  to  utter  innumerable  idle  words,  to 
neglect  watchfulness,  self-denial  and  prayer,  and  unfit  you  for 
ilifc  right  performance  of  these  duties?  Are  you  not  often  in 
places  and  engaged  in  scenes,  in  which  you  would  not  wish  the 
day  of  judgment  or  the  hour  of  death  to  find  you?  In  a  word, 
do  you  not  pursue  pleasure  in  a  way  which  is  inconsistent  with 
doing  every  thing  to  God's  glory,  with  making  preparation  for 
death,  with  obeying  the  commands  of  Christ,  and  with  securing 
the  salvation  of  your  souls?  Do  none  of  you  indulge  in  pleas- 
ures which  you  suspect  are  not  entirely  innocent,  for  which 
your  consciences  reprove  you  after  you  return  from  them,  and 
which  you  sometimes  find  it  difficult  to  justify,  even  to  your- 
selves? Do  you  not  find  more  satisfaction  in  these  pleasures 
than  in  the  service  and  enjoyment  of  God;  and  are  you  not 
deterred  from  complying  with  your  convictions,  and  immediately 
commencing  a  religious  life,  by  an  unwillingness  to  give  up 
these  fascinating,  but  pernicious  and  ruinous  pleasures? 

Yes,  my  friends,  you  cannot  but  know,  and  I  know  that  this 
is  the  case  with  some  of  you ;  and  I,  yet  not  I,  but  the  word  of 
God  declares,  that  all  with  whom  it  is  the  case,  are  lovers  of 
pleasures  more  than  lovers  of  God.  Yes,  you  love  these  irra- 
tional, transitory,  unsatisfying  pleasures  better  than  the  God 
who  made  you,  better  than  the  Saviour  who  died  for  you,  better 

VOL.  in.  27 


210 


LOVERS    OF    PI,  EASURE 


than  the  salvation  of  your  own  souls,  better  than  all  the  joys  of 
heaven.  Hence  you  are  dead  while  you  live,  dead  iu  trespasses 
and  sins,  dead  to  every  thing  good,  dead  to  the  great  object  for 
which  you  were  created,  dead  in  the  sight  of  God,  and  utterly 
unfit  for  admission  into  heaven.  Hence,  also,  you  resist  the 
truth.  This  is  the  reason  that  the  preaching  of  the  gospel  does 
you  no  good.  You  are  often  in  the  house  of  God,  you  hear 
what  is  said ;  you  appear  solemn,  and  perhaps  at  times,  are 
affected  by  the  truth,  so  that  one  would  think  you,  like  the  young 
ruler,  not  far  from  the  kingdom  of  heaven.  But  you  go  from 
the  house  of  God.  The  world  resumes  its  fatal  power  over 
your  minds.  Your  love  of  pleasure  revives.  The  enchantress 
waves  her  magic  wand,  and  beckons  you  to  some  of  the  various 
temples  where  she  is  worshipped.  You  obey  the  signal.  Your 
inclinations  stifle  the  voice  of  conscience,  and  hurry  you  away. 
I  see  them  carry  you  to  some  resort  of  pleasure,  falsely  so  called; 
there  I  see  some  of  you  engaged  in  gay  and  trifling  conversation, 
which  banishes  all  serious  thoughts  from  your  own  minds,  and 
from  the  minds  of  those  with  whom  you  converse.  I  see  others 
led  to  places  where  the  gaming  table  is  spread,  where  the  sound 
of  the  viol  is  heard,  where  the  circlmg  glass  is  employed  to 
drown  reflection,  and  brace  up  the  drooping  spirits  in  the  pur- 
suit of  pleasure.  I  hear  the  plausible  arguments,  the  entreaties, 
the  sneers  and  sarcasms  which  are  employed  to  overcome  the 
firmness  and  banish  the  scruples  of  those,  who  are  at  first  un- 
willing to  join  in  the  mad  career.  I  see  and  no  longer  wonder, 
that  the  truth  is  resisted.  I  no  longer  wonder  that  a  preached 
gospel  is  rendered  inefiectual.  I  no  longer  wonder  that  so  few 
are  rescued  from  the  whirlpool  of  pleasure,  or  that  I  see  its  fatal 
flood  strewed  with  the  wrecks  of  immortal  souls.  I  rather 
wonder  that  any  escape;  that  I  see  some  who  have  reached  the 
shore,  and  while  with  a  joyful  surprise,  I  hear  them  singing  the 
praises  of  their  great  Deliverer,  I  am  constrained  to  cry,  Truly, 
this  is  the  finger  of  God!  For  what  power,  short  of  his,  can 
rescue  any  from  these  bewitching  scenes,  where  the  Tempter, 
in  the  mask  of  Pleasure,  spreads  his  most  subtle  and  fatal  snares  ! 
These  are  the  scenes  where  he  carries  on,  Avith  the  greatest  suc- 
cess, the  diabolical  work  of  temptation  and  death.  These  are 
the  places  where  thought  is  banished,  where  religion  is  forgotten, 
where  God,  and  death  and  eternity  are  kept  out  of  sight,  where 


DESCRIBED    AND  WARNED. 


211 


conviction  is  stifled,  where  conscience  is  seared,  where  the  heart 
is  hardened,  where  the  good  resohitions,  made  in  a  serious  hour, 
are  broken;  where  the  young  and  yet  unhardened  sinner  is 
gradually  trained  up  to  vice  and  infidelity;  where  the  ruin  of 
millions  of  immortal  souls  has  been  finally  sealed. 

This  being  the  case,  we  appeal  to  yourselves,  my  friends, 
whether  we  ought  to  keep  silence,  when  we  see  many  for  whose 
souls  we  watch,  as  one  that  must  give  an  account,  flocking  to 
these  scenes  of  temptation  and  ruin?  No,  we  cannot,  we  dare 
not  be  silent.  Though  you  will  perhaps  resent  this  attack  on 
your  favorite  pleasures,  and  consider  us  as  your  enemy  because 
we  tell  you  the  truth;  yet  whether  you  will  hear,  or  whether 
you  will  forbear,  we  must  speak,  and  give  you  warning  from 
God.  Not  that  we  hope  that  our  unassisted  endeavors  or  warn- 
ings will  avail.  No,  we  know  too  well  the  strength  of  your 
attachment  to  those  pleasures,  to  hope  this.  We  know  too  well 
the  specious  names  by  which  their  deformity  is  veiled,  and  the 
plausible  arguments  by  which  the  application  of  these  names  is 
justified.  Once  we  thought  that  these  arguments  were  conclu- 
sive, that  these  specious  names  were  properly  applied;  that 
pleasures  which  displease  and  dishonor  God,  waste  precious 
time,  and  lead  to  the  neglect  of  duty  and  the  ruin  of  the  soul, 
might  be  called  innocent  pleasures.  Yes,  with  shame  I  confess 
that  I  once  believed  this.  But  it  was  all  an  error,  a  delusion 
resulting  from  that  dizzy  whirl  of  mind,  that  stupefaction  of 
the  nobler  powers  of  the  soul,  which  is  produced  by  circling 
round  the  vortex  of  worldly  amusement.  That  Power  who  has 
convinced  me  of  my  mistake,  is  equally  able  to  convince  and 
save  you.  This  is  all  my  hope,  all  my  dependence,  and  to  this 
Power  I  look  for  aid,  while  from  the  shore  of  this  fatal,  irresis- 
tible whirlpool,  I  call  to  those  whom  it  is  still  sweeping  away. 
Help  me,  ye  people  of  God,  with  your  prayers.  Hear  and  help 
thy  servant,  O  thou  prayer-hearing,  wonder-working  God,  while 
in  thy  name  he  endeavors  to  pluck  thy  creatures  as  brands  from 
eternal  burnings. 

Ye  creatures  of  the  Most  High!  ye  immortal  spirits!  ye  pro- 
bationers for  eternity  !  listen  to  this  call,  to  the  voice  of  Jehovah. 
How  long  will  ye  continue  to  be  lovers  of  pleasure  more  than 
lovers  of  God  7  How  long  continue  to  circle  round  that  vortex 
which  draws  its  wretched  captives  into  the  gulf  that  has  no 


212 


LOVERS    OF  PLEASURE 


bottom;  how  long  lie  buried  in  slumber  and  death,  dreaming  of 
pleasure,  while  your  Creator  is  displeased,  while  your  Saviour 
is  neglected;  while  death  is  approaching,  while  eternity  is  at  the 
door,  and  your  unprepared  spirits  are  momentarily  exposed  to 
endless  perdition  !  What  meanest  thou,  O  sleeper  !  to  slumber 
while  this  is  thy  condition  !  Is  it  a  time  for  mirth,  when  the 
Judge  stands  before  the  door,  crying,  Woe  unto  you  that  laugh 
now,  for  ye  shall  mourn  and  weep !  Awake,  then,  thou  that 
sleepest;  escape  for  thy  life;  look  not  behind  thee,  renounce  thy 
vain  pleasures,  deny  thyself,  take  up  thy  cross  and  follow  Christ. 
Say  not,  my  pleasures  are  too  dear  to  part  with.  I  know  they 
are  dear,  dear  to  you  as  a  right  hand  or  a  right  eye.  But  what 
then?  It  is  better  for  thee  to  enter  into  life  halt  or  maimed, 
rather  than  having  two  hands  or  two  eyes,  to  be  cast  into  hell 
fire.  Say  not,  if  we  renounce  our  pleasures,  we  shall  never 
more  be  happy.  Rather  you  will  never  be  happy  till  you  do 
renounce  them,  and  seek  happiness  where  alone  it  is  to  be  found. 
Were  the  Samaritans  unhappy  when  they  had  renounced  sinful 
pleasures  and  embraced  the  cross  of  Christ?  No;  there  was 
great  joy  in  that  city.  Was  the  Ethiopian  nobleman  unhappy, 
after  he  had  believed  on  a  crucii5ed  Redeemer?  No;  he  went 
on  his  way  rejoicing.  Renounce  your  idolatrous  love  of  pleasure, 
and  this  joy  will  be  yours.  Enter  the  ways  of  wisdom,  and 
you  will  find  them  ways  of  pleasantness.  Cease  to  drink  at 
your  broken  cisterns  which  can  hold  no  water,  and  you  shall 
drink  of  those  rivers  of  pleasures  which  flow  forever  at  the 
right  hand  of  God.  Imitate  the  example  of  Christ,  who  began 
early  to  say,  I  must  be  about  my  Father's  business,  and  you 
shall  have  that  rest,  that  peace  which  he  gives,  and  rejoice  in 
him  with  joy  unspeakable  and  full  of  glory. 

Do  any  say,  we  would  gladly  renounce  our  unsatisfying 
pleasures,  and  follow  Christ,  but  Ave  feel  unable  to  do  so.  We 
fear  that  when  the  hour  of  temptation  comes,  we  shall  forget 
and  break  our  resolutions,  and  return  to  the  world  !  My  friends, 
the  power  of  Christ  can  render  you  victorious  over  the  strongest 
temptations.  His  grace  is  sufficient  for  you;  and  if  you  can 
consent  that  he  should  take  away  that  inordinate  fondness  for 
pleasure  that  enslaves  you,  he  will  do  it.  You  perhaps  recollect 
that,  in  the  account  we  gave  you  last  Sabbath,  it  was  mentioned, 
that  when  the  young  were  persuaded  to  renounce  their  vain 


DESCRIBED    AND  WARNED. 


213 


amusements,  a  glorious  revival  of  religion  soon  followed.  If 
you  could  be  persuaded  to  imitate  their  example,  perhaps  the 
consequences  would  be  similar.  Will  you  not  make  the  exper- 
iment, at  least  for  one  month  !  Will  you  not  for  one  month,  one 
little  month,  say  no,  to  every  call  of  sinful  pleasure,  and  devote 
yourselves  to  the  pursuit  of  religion?  Is  this  too  much  time  to 
give  to  the  salvation  of  your  souls?  Too  much  to  give  to  him 
who  gave  you  being;  too  much  to  give  to  that  Saviour,  who 
gave  his  blood  for  your  redemption,  and  whose  language  is,  My 
son,  give  me  thine  heart. 

My  dying,  yet  immortal  hearers,  will  you  not  grant  him  this 
small  favor?  If  you  still  hesitate,  still  feel  undecided,  let  me 
entreat  you  when  you  go  from  this  house  to  repair  to  your 
closets,  and  there  lay  open  the  Bible  before  you;  bring  to  your 
minds  the  solemn  hour  of  death,  and  the  awful  scenes  beyond 
it,  and  with  these  scenes  full  in  your  view,  survey  your  past 
lives,  consider  how  you  will  wish  they  had  been  spent,  when 
your  last  hour  arrives ;  and  then,  with  the  eye  of  God  upon 
you,  and  with  your  eye  upon  the  judgment  seat,  decide  whether 
you  will  follow  Christ  or  your  pleasures. 


SEEMON  LXVI. 


THE  SINNER'S  MISTAKES  EXPOSED  AND  REPROVED. 


These  things  hast  thou  done,  and  I  kept  silence  ;  thou  thoughtest  that  I  was 
altogether  such  an  one  as  thyself ;  but  1  will  reprove  thee,  and  set  them  in 
order  before  thine  eyes.  Now  consider  this,  ye  that  forget  God,  lest  I  tear 
you  ui  pieces,  and  there  be  none  to  deliver.    Psalm  i»  21,  22. 

The  doctrine  of  a  judgment  to  come  is  no  new  doctrine.  It 
is  almost,  if  not  quite,  as  old  as  creation.  Though  it  is  revealed 
■with  the  greatest  clearness  in  the  New  Testament,  yet  there  are 
many  intimations,  and  not  a  few  explicit  predictions  of  it  in  the 
Old.  Indeed,  it  appears  highly  probable,  that,  under  the  ancient 
dispensation,  mankind  were  favored  with  some  predictions  of 
this  day,  which  are  not  recorded  in  the  Scriptures;  for  St.  Jude 
informs  us,  that  Enoch,  the  seventh  from  Adam,  who  was 
afterwards  taken  alive  into  heaven,  prophesied,  saying.  Behold 
the  Lord  cometh  with  ten  thousand  of  his  saints,  to  execute 
judgment  upon  all,  and  to  convince  all  that  are  ungodly  of  their 
ungodly  deeds.  To  the  same  great  day  Moses  seems  to  refer, 
when  he  represents  God  as  saying,  A  fire  is  kmdled  in  mine 
anger,  which  shall  burn  to  the  lowest  hell,  and  consume  the 
earth  with  her  increase,  and  set  on  fire  the  foundations  of  the 
mountains.  Another  clear,  and  very  explicit  prediction  of  a 
future  judgment,  we  have  in  the  Psalm  before  us.  Our  God, 
says  the  Psalmist,  shall  come,  and  shall  not  keep  silence ;  a  fire 
shall  devour  before  him,  and  it  shall  be  v^ery  tempestuous  round 


THE    sinner's    mistakes,  ETC. 


215 


about  him.  He  shall  call  to  the  heaven  from  above,  and  to  the 
earth,  that  he  may  judge  his  people;  and  the  heavens  shall 
declare  his  righteousness,  for  God  is  judge  himself.  Having 
inspired  his  servant  thus  to  foretell  an  approaching  day  of  judg- 
ment, God  himself  takes  up  the  subject,  and  after  a  most  solemn 
address  to  his  professing  people,  turns  to  sinners,  charges  them 
with  various  crimes,  and  concludes  with  the  words  of  our  text, 
These  things  thou  hast  done,  and  I  kept  silence;  thou  thoughtest 
that  I  was  altogether  such  an  one  as  thyself;  but  I  will  reprove 
thee,  and  set  them  in  order  before  thine  eyes.  Now  consider 
this,  ye  that  forget  God,  lest  I  tear  you  in  pieces,  and  there  be 
none  to  deliver.    In  this  passage  we  have, 

I.  A  description  of  the  manner  in  which  God  treats  impeni- 
tent sinners,  during  the  present  life.  While  they  are  going  on 
in  a  course  of  sin,  he  sits  as  a  watchful  spectator  of  their  con- 
duct, but  keeps  silence :  These  things  thou  hast  done,  and  I 
kept  silence.  There  is,  indeed,  one  sense  in  which  he  is  not 
silent.  He  is  continually  speaking  to  them  in  his  Word,  in- 
viting, counseling  and  warning  them  to  repent  and  flee  from 
the  wrath  to  come ;  nor  does  he  fail  often  to  speak  to  them  in 
the  same  manner,  by  the  voice  of  conscience.  But,  as  a  Judge, 
he  usually  observes  the  most  profound  silence.  Scarcely  ever 
does  he  openly  manifest  his  displeasure  against  sinful  individ- 
uals, or  visibly  punish  them  for  their  sins  in  the  present  life; 
though  he  frequently  sends  his  judgments  on  guilty  nations. 
We  are  indeed  told  by  the  inspired  writers,  that  his  bow  is  bent 
to  pierce,  and  his  sword  sharpened  to  cut  off  impenitent  sinners, 
as  soon  as  the  day  of  grace  shall  have  expired,  and  they  shall 
have  filled  up  the  measure  of  their  iniquities;  but  till  that  pe- 
riod arrives,  the  tokens  of  his  anger  are  restrained,  and  nothing 
is  done  to  show  that  he  is  more  displeased  with  the  wicked  than 
with  the  good.  The  sun  shines  brightly  over  their  heads,  as  it 
did  upon  Sodom  an  hour  before  its  destruction ;  the  rain  of 
heaven  descends  upon  them,  and  they  are  permitted  to  enjoy 
all  the  blessings  of  providence  and  all  the  means  of  grace. 
Young  sinners  are  suffered  to  rejoice  in  their  youth,  and  to  walk 
in  the  way  of  their  hearts,  and  in  the  sight  of  their  eyes ;  and 
those  that  are  farther  advanced  in  life  are  suffered  to  pursue 
the  world,  and  to  glory  in  their  wisdom,  their  riches  and  their 
strength;  so  that,  in  this  life,  there  seems  to  be  but  one  event  to 


216 


THE    sinner's  mistakes 


the  righteous  and  to  the  wicked,  to  him  that  serveth  God  and 
him  that  serveth  him  not.  Thus  while  sinners  are  sinning  and 
treasuring  up  wrath  against  the  day  of  wrath,  God  as  a  righteous 
Judge  keeps  silence ;  but  though  silent,  he  is  not  an  indifferent 
or  inactive  witness  of  their  conduct.  All  their  sins,  all  their 
abased  mercies,  all  the  warnings  they  receive  in  vain,  are  care- 
fully recorded  by  him  in  that  book  of  remembrance  which  will 
be  opened  at  the  judgment  day. 

If  it  be  asked,  why  God  thus  keeps  silence  ;  I  answer,  because 
this  life  is  a  season  of  trial  and  probation.  Men  are  placed  in 
this  world,  that  they  may  show  Avhat  is  in  their  hearts,  and 
thus  discover  their  true  characters.  In  order  to  this,  it  is  nec- 
essary that  they  should  be  left  in  some  manner  to  themselves; 
left  at  liberty  to  act  as  they  please.  It  is  evident  that  if  the 
good  were  always  openly  rewarded,  and  the  wicked  visibly 
punished  here;  if  the  thunder  always  rolled,  and  the  lightnings 
always  flashed  to  blast  the  sinner  at  the  very  moment  in  which 
he  sinned,  this  life  would  not  be  a  state  of  trial.  Men  would 
be  so  much  under  the  influence  of  a  slavish  fear,  that  they 
would  not  act  as  they  pleased;  and,  consequently,  would  not 
make  a  discovery  of  their  true  character.  It  is  evidently  no 
time  to  discover  whether  a  servant  is  faithful  or  unfaithful,  while 
he  feels  that  his  master's  eye  is  upon  him.  If  we  would  know 
his  true  character,  let  his  master  withdraw  for  awhile,  and  leave 
him  to  himself,  and  it  will  then  be  seen  whether  he  is  an  eye- 
servant  or  not. 

Precisely  in  this  manner  God  deals  with  mankind.  He  sets 
before  them  in  the  works  of  creation,  suflScient  evidence  of  his 
existence  and  perfections;  he  lays  them  under  obligations  to  love 
and  thank  him  by  the  blessings  of  his  providence;  he  clearly 
prescribes  their  duty,  and  gives  them  directions  for  its  perform- 
ance, in  his  word;  he  places  conscience  in  their  breasts,  as  an 
overseer,  and  monitor;  and  then,  wrapped  up  in  his  own  invis- 
ibility, sits  silent  and  unseen,  to  notice  and  record,  their  conduct. 
His  eyes  run  through  the  earth,  beholding  the  evil  and  the  good; 
he  is  present  in  all  the  scenes  of  business  and  amusement ;  he 
comes  with  sinners  to  his  temple  on  the  Sabbath;  goes  with 
them  to  their  habitations  when  they  return;  is  with  them  when 
they  lie  down,  and  when  they  rise  up;  and  follows  their  steps 
through  the  day;  but  however  they  may  provoke  him,  still 


EXPOSED    AND  REPROVED. 


217 


keeps  silence.  Thus  he  is  prepared  to  bring  every  secret  thing 
into  judgment,  as  he  has  told  us  he  will  do  at  the  last  day. 
Even  now,  this  invisible  witness  is  present.  Even  now  he  hears 
words,  and  reads  your  thoughts;  his  adamantine  pen  is 
even  now  in  motion  to  record  them;  and  it  will  be  found  when 
he  judges  the  secrets  of  men  hereafter,  that  not  one  thought  or 
feeling  has  escaped  his  notice. 

II.  We  have  in  this  passage  the  opinions  which  sinners  form 
of  God,  in  consequence  of  his  thus  keeping  silence :  Thou 
though  test  that  I  was  altogether  such  an  one  as  thyself.  We 
are  not  to  understand  the  passage  as  asserting,  that  sinners  sup- 
pose God  in  all  respects  to  resemble  themselves.  They  know 
that  he  is  not  like  them,  clothed  with  a  body;  that  he  is  not 
mortal ;  that  lie  far  surpasses  them  in  power,  wisdom,  and  other 
natural  perfections.  But  it  is  their  opinions  of  his  moral  char- 
acter, of  his  views  and  feelings  with  respect  to  themselves  and 
their  conduct,  to  which  the  assertion  refers.  In  this  respect 
every  unawakened  sinner  supposes,  or  at  least  acts  as  if  he 
supposed,  that  God  is  altogether  such  an  one  as  himself.  Feeling 
no  immediate  tokens  of  God's  displeasure,  he  flatters  himself 
that  God  is  not  displeased.  Satisfied  with  his  own  character 
and  conduct,  he  imagines  that  God  is  equally  satisfied.  Feeling 
little  or  no  abhorrence  of  sin,  he  takes  it  for  granted  that  it  is 
not  hateful  in  the  sight  of  God,  and  that  of  course  he  will  not 
punish  it.  Findmg  it  easy  to  justify  himself,  and  satisfy  his 
own  conscience,  he  fancies  that  it  will  be  equally  easy  to  satisfy 
God,  and  justify  his  conduct  at  his  bar.  But  what  most  evident- 
ly shows  that  he  thinks  God  to  be  such  an  one  as  himself,  is  the 
fact,  that  from  what  he  should  do,  he  infers  what  God  will  do. 
He  says  in  his  heart,  I  could  not  destroy  so  many  millions  as 
there  are  in  the  world,  destitute  of  religion,  and  therefore  God 
will  not  destroy  them.  I  could  not  find  it  in  my  heart  to  punish 
any  man  with  everlasting  misery,  and  therefore  God  will  punish 
none  in  that  manner.  I  should  save  all  men,  were  it  in  my 
power,  and  therefore  God  will  save  all,  and  me  among  the  rest. 
Sometime  or  other,  I  shall  be  converted,  if  conversion  be  neces- 
sary, and  if  it  be  not,  I  am  safe.  That  such  are  the  thoughts 
and  feelings  of  sinners  is  well  known  to  all  who  converse  much 
with  them  respecting  religion;  and  in  defiance  of  all  God's 
declarations  to  the  contrary,  they  will  persist  in  supposing  that 

VOL.  ni.  28 


218  THE  sinner's  mistakes 

He  will  do  as  they  should  do  in  like  circumstances.  When 
hard  pressed,  their  hearts,  if  not  their  hps  avow  :  —  I  can  never 
believe  that  God  will  make  any  of  his  creatures  miserable  for- 
ever. Now  in  reasoning  in  this  manner  they  evidently  take^it 
for  granted,  that  God  is  altogether  such  an  one  as  themselves; 
that  his  views  and  feelings  correspond  with  theirs,  and  that  he 
will  do  nothing  which  they  would  not  do,  were  they  in  his  place. 
They  forget  that  God  has  said,  My  ways  are  not  yours  :  as  high 
as  the  heavens  are  above  the  earth,  so  high  are  my  ways  above 
your  ways,  and  my  thoughts  above  your  thoughts.  They  forget 
that  God  is  the  moral  Governor  of  the  universe,  and,  as  such,  is 
no  less  sacredly  bound  to  punish  the  wicked,  than  to  reward  the 
good.  They  forget  that  he  has  most  solemnly  declared  that, 
though  hand  join  in  hand,  the  wicked  shall  not  go  unpunished, 
and  that  he  cannot  break  his  word.  They  forget,  that  God  is 
not  man  that  he  should  lie,  nor  the  son  of  man  that  he  should 
repent;  that  what  he  has  said  is  as  certain  as  if  it  were  already 
done ;  and  fancy  that  it  is  as  easy  for  God  as  it  is  for  themselves 
to  say  and  unsay,  to  do  and  undo,  and  to  modify  and  change 
his  purposes. 

III.  We  have  in  this  passage  an  account  of  the  measures 
which  God  will  employ  to  convince  sinners  that  he  is  not  such 
an  one  as  themselves :  I  will  reprove  thee,  and  set  them  in  order 
before  thine  eyes.  This  he  will  do  as  is  evident  from  the  con- 
text, at  the  judgment  day.  He  intends,  as  an  apostle  informs 
us,  that  every  mouth  shall  be  stopped,  and  all  the  world  made 
to  stand  guilty  before  him.  To  produce  this  effect,  nothing 
more  will  be  necessary  than  to  bring  into  view  the  sins  which 
men  have  committed,  and  the  duties  which  they  have  neglected; 
or  in  the  language  of  the  text,  set  them  in  order.  This,  God 
here  declares  that  he  will  do  ;  and  that  he  is  perfectly  able  to  do 
it,  is  evident  from  what  has  already  been  said  respecting  the 
silent,  but  particular  notice  which  he  takes  of  human  conduct. 
But  what,  it  may  be  asked,  is  imphed  by  setting  the  sinner's 
offences  in  order  before  his  eyes'?    I  answer,  it  implies. 

In  the  first  place,  giving  the  sinner  a  clear  and  full  view  of 
all  the  sins  of  his  life,  in  thought,  word  and  deed,  in  the  order 
in  which  they  were  committed.  Such  a  view  no  sinner  has  of 
himself  in  the  present  life.  He  is  guilty  of  ten  thousand,  thou- 
sand sins,  which  he  does  not  even  suspect  to  be  sins.    Of  his 


EXPOSED    AND  KEPROVED, 


219 


sins  of  omission,  which  are  by  far  the  most  numerous,  he 
scarcely  thinks  at  all.  BUnded  by  self-love,  and  the  deceitful- 
ness  of  his  own  heart,  he  views  his  character  in  a  favorable 
light,  and  calls  many  things  virtues,  which  God  will  convince 
him  were  sins.  Ignorant  of  the  spirituality  and  extent  of  the 
divine  law,  he  has  no  conception  how  frequently,  how  continu- 
ally, he  violates  its  precepts.  Of  the  sins  of  his  heart,  he  is 
almost  entirely  unconscious  ;  though  they  are  not  only  the  most 
numerous,  but  perhaps  the  worst  of  which  he  is  guilty.  He 
does  not  consider  that  a  wanton  look  is  adultery,  that  covetous- 
ness  is  idolatry,  and  that  hatred  of  his  brother  is  murder  in  the 
sight  of  God.  He  does  not  consider  that  every  waking  moment, 
in  which  he  does  not  love  God  with  all  his  heart,  and  his  neigh- 
bor as  himself,  he  is  breaking  the  two  great  commands  on  which 
hang  all  the  law  and  the  prophets.  He  does  not  consider  that 
as  often  as  he  eats  or  drinks,  merely  to  gratify  himself,  and  not 
to  glorify  God,  he  is  violating  a  most  important  gospel  precept. 
He  does  not  consider,  that,  during  every  day  spent  in  unbelief, 
he  has  treated  God  as  a  liar,  crucified  Christ  afresh,  and  grieved 
the  Spirit  of  grace.  He  does  not  consider  that  to  him  who 
knoweth  to  do  good,  and  doeth  it  not,  to  him  it  is  sin.  Nor  does 
he  think  anything  of  the  innumerable  evil  consequences  which 
result  from  his  conduct  during  his  life,  and  which  will  continue 
to  flow  from  it  perhaps  after  his  death  ;  though  he  is  accounta- 
ble for  them  all.  And  as  every  sinner  is  thus  guilty  of  innum- 
erable sins  of  which  he  is  scarcely  conscious,  so  he  very  quickly 
forgets  those  sins  which  he  knew  to  be  such.  The  sins  of  each 
successive  day  eflface  the  remembrance  of  the  sins  of  the  preced- 
ing day  ;  the  youth  forgets  the  sins  of  his  childhood  ;  the  man 
forgets  the  sins  of  his  youth,  and  the  grey-haired  sinner  forgets 
the  sins  of  his  manhood ;  hence  the  sinner  never  has  any  full 
view  of  his  sins  ;  and  though  he  is  every  day  increasing  in  guilt, 
and  treasuring  up  wrath,  he  is  not  aware  that  he  is  more  guilty 
now  than  he  was  formerly. 

But  at  the  day  of  judgment  he  will  have  a  clear  view  of  the 
whole;  then  all  his  sins  will  find  him  out,  and  God  will  set 
them  in  order  before  him,  to  overwhelm  him  with  amazement, 
shame  and  despair.  All  the  duties  he  has  neglected,  all  the  sins 
he  has  committed,  all  his-  vain,  foolish  thoughts,  feelings  and 
desires,  all  his  idle  words,  all  his  hidden  works  of  darkness,  all 


220 


THE    sinner's  mistakes, 


his  wandering  imaginations  in  the  house  of  God,  all  the  mischief 
which  resulted  from  his  example,  all  the  unbelief,  pride,  wick- 
edness and  rottenness  of  his  heart,  will  then  be  brought  to  his 
view  at  once,  and  he  will,  however  reluctantly,  be  forced  to 
behold  them. 

In  the  next  place,  setting  the  sinner's  offences  in  order  before 
him,  implies  giving  him  a  view  of  all  their  aggravations.  All 
the  mercies  he  received,  all  the  afflictions  which  were  sent  to 
rouse  him,  all  the  opportunities,  privileges,  warnings  and  means 
of  grace  with  which  he  was  favored ;  all  the  sermons  which  he 
heard,  and  all  the  secret  checks  which  he  experienced  from  his 
own  conscience,  and  from  the  strivings  of  God's  Spirit,  will 
then  be  set  before  him,  to  shew  that  he  sinned  wilfully  and 
knowingly,  against  light  and  against  love,  and  that  he  is,  there- 
fore, without  excuse.  Thus  it  will  appear  that  God  would  often 
have  reclaimed  him,  but  that  he  would  not  be  reclaimed,  and 
that  he  is  consequently  the  author  of  his  own  ruin. 

In  the  third  place,  setting  his  sins  in  order  before  him,  implies 
giving  him  a  full  view  of  their  dreadful  malignity  and  crimi- 
nality. Of  this  sinners  see  nothing  in  this  world.  They  do 
not  see  what  an  infmitely  great  and  glorious  Being  that  God  is 
against  whom  sin  is  committed.  They  do  not  see  what  an  infi- 
nitely precious,  lovely,  and  all-sufficient  Saviour  they  are  reject- 
ing. They  do  not  see  the  holiness,  justice  and  goodness  of  the 
law.  They  do  not  see  what  a  heaven  they  are  forfeiting,  nor 
into  what  a  hell  they  are  plunging  themselves  by  sin.  They  do 
not  realize  how  short  is  time  in  comparison  with  eternity,  nor 
how  worthless  the  body  when  compared  with  the  soul.  But  at 
the  judgment-day  they  will  be  made  to  see  all  these  things. 
Then  they  will  behold  every  object  in  its  true  light.  They 
will  then  see  what  a  being  God  is,  and  the  sight  will  convince 
them  that  the  least  sin  committed  against  him  is  an  infinite  evil 
and  deserving  of  everlasting  punishment.  Then,  too,  they  will 
see  what  a  Saviour  Christ  is.  He  will  then  come,  not  in  his 
own  glory  only,  but  in  that  of  his  Father  and  all  his  servants 
the  holy  angels;  and  the  folly,  the  madness  and  wickedness  of 
rejecting  such  a  Saviour,  will,  therefore,  appear  to  be  infinitely 
great. 

Then,  too,  time  with  its  engagements  will  seem  exceedingly 


EXPOSED    AND  REPROVED. 


221 


short  and  insignificant,  for  they  will  all  be  past ;  and  eternity 
will  appear  long  indeed,  for  it  will  be  all  to  come.  In  a  word, 
then,  the  nature  and  tendency  of  sin  will  be  clearly  seen.  It 
will  be  seen  that  as  one  spark  of  fire,  if  placed  in  a  favorable 
situation,  and  supplied  with  proper  fuel,  is  sufficient  to  produce 
an  universal  conflagration,  and  destroy  every  thing  that  is  des- 
tructible in  the  universe,  so  the  tendency  of  ihe  least  sin  is  to 
produce  universal  disorder  and  misery,  and  destroy  the  whole 
created  universe  or  turn  it  into  hell.  How  terrible,  how  appall- 
ing, how  overwhelming,  then,  must  be  the  sight  which  will  be 
presented  to  the  sinner,  when  all  his  sins  are  set  in  order  before 
him,  with  all  their  aggravations,  all  their  malignity,  and  all 
their  dreadful  consequences  !  Suffice  it  to  say,  that  the  sight 
will  blast  him  like  lightning;  he  will  feel  utterly  unable  to  sup- 
port it,  or  to  endure  the  abhorrent  gaze  of  his  offended  God,  and 
of  holy  beings,  and  will  be  eager  to  hide  himself  from  it,  and 
bury  his  shame,  if  possible,  by  plunging  into  the  darkness  of 
the  bottomless  pit. 

IV.  We  learn  from  this  passage  what  imnrovement  careless 
sinners  ought  to  make  of  these  awfully  alarming  truths.  They 
should  be  led  by  them  to  consideration:  Now  consider  this,  ye 
that  forget  God.  It  is  owing  to  forgetfulness  of  God,  and  to  the 
neglect  of  considering  these  important  truths,  that  sinners  live 
as  they  do.  They  consider  not  in  their  hearts,  says  Jehovah, 
that  I  remember  all  their  Avickedness.  My  friends,  is  not  this 
the  case  with  respect  to  some  of  you?  Do  not  some  of  you 
forget  God;  forget  his  laws,  and  forget  your  obligations  to  obey 
them;  forget  that  you  have  a  Master  and  a  Judge  in  heaven, 
who,  while  he  keeps  silence,  notices  and  remembers  all  your 
sins;  who  will  hereafter  bring  every  secret  thing  into  judgment, 
and  set  all  your  sins  in  order  before  you?  If  any  such  there 
be,  you  are  the  very  persons  whom  God  here  addresses.  He 
speaks  to  you  as  directly  as  if  he  called  you  by  name.  Thus 
saith  the  Lord  God,  consider  your  ways.  Consider  that  I  am  a 
constant  though  invisible  spectator  of  your  conduct.  Consider 
that  for  all  these  things  I  will  bring  thee  into  judgment.  Con- 
sider how  thou  wilt  feel,  what  shame,  confusion  and  despair 
will  overwhelm  thee,  when  I  shall  set  all  thy  sins  in  order  before 
thy  face,  in  presence  of  the  assembled  universe,  and  doom  thee 


222 


THE     SINNER  S  MISTAKES 


to  depart  accursed  into  everlasting  fire.  Such,  O  forgetful,  care- 
less and  impenitent  sinner,  is  the  language  in  which  the  Creator, 
thy  Judge  now  addresses  thee,  and  he  also  tells  thee. 

Lastly,  what  will  be  the  consequences  of  neglecting  this 
warning:  Consider  this,  lest  I  tear  you  in  pieces  and  there  be 
none  to  deliver.  Lest  the  terrible  threatening  should  be  unno- 
ticed or  forgotten,  if  only  once  uttered,  God,  in  different  parts  of 
his  word,  frequently  repeats  it.  Speaking  of  sinners,  he  says, 
I  will  be  to  them  as  a  lion  and  as  a  young  lion;  I,  even  I,  will 
tear,  and  none  shall  rescue  them.  And  again,  I  will  be  to  them 
as  a  lion,  as  a  leopard  who  watcheth  for  the  prey  will  I  observe 
them.  I  will  meet  them  as  a  bear  bereaved  of  her  young,  and 
will  rend  the  caul  of  their  hearts,  and  will  devour  them  as  a 
lion.  My  friends,  what  a  terrible  emphasis  is  there  in  these 
words.  It  is  God,  it  is  Jehovah,  it  is  that  very  Being  whom 
you  fondly  fancy  to  be  altogether  such  an  one  as  yourselves, 
who  says  this.  I,  he  says,  even  I  will  do  it;  I  who  am  omnipo- 
tent, and  therefore  can  do  it;  I  who  am  true  to  my  word,  and 
therefore  will  do  it;  I  who  am  just,  and  therefore  must  do  it. 
And  if  it  is  Jehovah  the  strong  God,  the  mighty  One,  who  threat- 
ens to  do  this,  well  may  he  add,  that  none  shall  rescue,  that 
there  will  be  none  to  deliver  them.  My  friends,  it  is,  indeed  it 
is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God;  of 
that  God  who  is  a  consuming  fire.  Can  thy  heart,  he  says, 
endure,  can  thy  hand  be  strong,  in  the  day  when  I  shall  deal 
with  thee?  I,  the  Lord  have  spoken,  and  will  do  it.  Yes,  if 
you  do  not  consider  and  repent,  God  will  tear  you  in  pieces  as 
a  lion.  He  will  send  death  to  tear  your  souls  from  your  bodies; 
he  will  tear  your  hearts  with  unutterable  anguish,  he  will  give 
you  up  to  be  devoured  forever  by  the  gnawing  tooth  of  that 
worm  which  never  dies,  and  by  the  merciless  jaws  of  the  great 
tormentor  who  goes  about  as  a  roaring  lion,  seeking  whom  he 
may  devour;  and  there  will  be  none  to  deliver,  no  Saviour  to 
save,  to  interpose,  to  plead  for  you.  Even  the  wrath  of  the 
Lamb,  who  is  now  willing  to  save,  will  be  hurled  against  yon. 
Even  the  rock  of  salvation,  on  which  you  now  refuse  to  build, 
will  then  fall  upon  you  and  grind  you  to  powder.  Will  you 
not  then  consider  these  things,  ye  who  now  forget  God?  Will 
you  still  think  him  altogether  such  an  one  as  yourselves,  and 
believe  your  cwn  fancies,  rather  than  his  declarations  ?  Odo  not, 


EXPOSED    ANn  REPROVED. 


223 


I  beseech  you,  do  not,  be  so  mad.  Do  not  my  sheep,  my  flock, 
do  not  refuse  to  listen  to  the  voice  of  your  Shepherd,  do  not 
follow  the  dangerous  path,  where  the  bear  waits  to  tear  you  in 
pieces.  Rather  flee  to  the  great  Shepherd.  He  who  will  then 
tear,  now  oflers  to  save  you,  and  place  you  where  you  will  be 
safe  and  happy  forever. 


SEEMON  LXVII. 


THE  SLEEPER  AWAKENED 


What  meanest  thou,  O  sleeper?    Arise,  call  upon  thy  God;  if  so  be  God 
will  tljiuk  upon  us,  that  we  perish  not.  —  Jonah  i.  6. 

In  the  preceding  verses  of  this  chapter,  we  are  informed,  that 
God  gaA^e  a  commission  to  the  prophet  Jonah,  to  go  unto  Nine- 
veh, the  capital  of  Assyria,  and  denounce  heavy  judgments 
against  its  inhabitants,  on  account  of  the  sins,  of  w^hich  they 
were  guilty.  Important  and  honorable,  however,  as  such  a 
commission  from  the  King  of  kings  ought  to  have  appeared  in 
the  eyes  of  Jonah,  he  was,  for  some  reason  or  other,  unwilling 
to  undertake  it.  This  unwillingness  probably  arose,  either  from 
a  dread  of  the  labors  and  fatigues  which  would  attend  the  per- 
formance of  his  duty;  from  a  reluctance  to  see  the  heathen 
enjoying  those  prophetic  warnings  and  instructions,  which  had 
hitherto  been  exclusively  confined  to  the  Jews;  or  from  an  ap- 
prehension that  the  Ninevites  would  repent,  and  be  received  into 
favor;  and  thus  he  would  not  only  be  considered  as  a  false 
prophet  in  foretelling  their  destruction,  but  the  obstinate  impen- 
itency  of  his  own  countrymen  in  disregarding  the  multiplied 
warnings  of  their  prophets,  would  be  rendered  more  odious  and 
inexcusable,  by  the  ready  submission  and  reformation  of  that 
idolatrous  city.  For  these,  or  some  other  similar  reasons,  he 
resolved  not  to  go  to  Nineveh,  and  supposing,  in  common  with 
the  rest  of  his  countrymen,  that  the  spirit  of  prophecy  was 


THE    SLEEPER  AWAKENED. 


225 


confined  to  the  land  of  Israel,  he  hoped  to  escape  from  its  in- 
spiring influences,  by  flying  into  a  foreign  country.  But,  hke 
all  who  endeavor  to  frustrate  the  designs,  evade  the  commands, 
or  flee  from  the  presence  of  God,  he  found  his  hopes  miserably 
disappointed.  He,  who  maketh  the  winds  his  messengers,  sent 
a  storm  to  arrest  the  fugitive  prophet,  and  bring  him  back  to 
the  path  of  duty.  A  mighty  tempest  arose  in  the  sea,  which 
entirely  baflled  the  seamen's  art,  and  threatened  them  with 
immediate  shipwreck  and  death.  But  while  the  terrified  mari- 
ners lightened  the  ship,  and  cried  every  man  to  his  God  for 
deliverance,  Jonah,  the  cause  of  their  distress,  lay  buried  in 
sleep,  ignorant  of  his  danger,  and  insensible  to  the  storm  which 
roared  around  him.  From  this  state  of  slothful  security,  he 
was  roused  to  a  sense  of  the  horrors  of  his  situation,  by  the 
pungent,  alarming  expostulation  in  our  text:  What  meanest 
thou,  O  sleeper  ?  Arise  and  call  upon  thy  God. 

My  friends,  this  address  of  the  shipmaster  to  the  slumbering 
prophet,  is  equally  applicable  to  all  those  of  you  who  are  yet  in 
your  natural,  unregenerate  state  ;  for  your  situation  is  far  more 
dreadful  and  alarming  than  his.  Like  him  you  are  exposed  to 
the  storm  of  divine  wrath,  which  every  moment  pursues  and 
threatens  to  overwhelm  you  ;  like  him  you  are  asleep  and  insen- 
sible of  your  danger.  To  illustrate  the  resemblance  between 
your  situation  and  his  in  these  two  particulars,  and  to  urge  you 
without  delay  to  rouse  from  your  slumbers  and  call  upon  God, 
that  you  perish  not,  is  my  present  design. 

I.  Like  the  prophet  you  are  exposed  to  the  storm  of  divine 
wrath,  which  every  moment  pursues  and  threatens  to  overwhelm 
you. 

This,  my  friends,  is  a  truth,  which,  however  painful  it  may 
be  for  us  to  declare,  and  for  you  to  hear,  is  too  important  to  be 
concealed,  and  too  plainly  taught  in  the  wofd  of  God  to  be  either 
evaded  or  denied.  We  are  there  told,  that  mankind  are  by 
nature  children  of  wrath,  having  no  hope,  and  without  God  in 
the  world ;  that  there  is  no  peace  to  the  wicked,  but  that  God 
is  angry  with  them  every  day  ;  that  his  curse  is  in  their  house, 
and  that  he  will  rain  upon  them  snares  and  fire,  and  a  horrible 
tempest,  which  shall  be  the  portion  of  their  cup.  We  are  told 
that  they  have  been  unmindful  of  the  Rock  that  begat  them, 
and  forgotten  the  God  of  their  salvation,  and  that  therefore  God 

VOL.  UL  29 


226 


THE    SLEEPEE  AWAKENED. 


is  provoked  to  jealousy  and  has  kindled  a  fire  in  his  anger  which 
shall  burn  even  to  the  lowest  hell,  where  indignation  and  wrath, 
tribulation  and  anguish,  will  be  rendered  to  every  soul  of  man 
that  doeth  evil. 

We  are  told,  that  those  who  will  not  hearken  to  the  voice  of 
the  Lord  their  God  to  do  all  his  commandments,  shall  be  cursed 
in  the  city  and  in  the  field,  cursed  in  their  basket  and  store, 
cursed  when  they  go  out  and  when  they  come  in.  In  a  word, 
the  wrath  of  him  who  is  a  consuming  fire,  and  the  avenging 
curse  of  his  law,  like  a  tempest  fraught  with  lightnings  and 
death,  pursues  the  sinner  through  all  his  hiding  places  and  refu- 
ges of  lies,  hangs  even  now  suspended  over  his  head,  and  only 
waits  for  permission  from  that  mercy  which  he  is  abusing,  to 
burst  in  thunder  and  sink  him  in  endless  despair.  These,  you 
will  observe,  are  not  the  idle  phantoms  of  a  distracted  brain ; 
they  are  not  the  declarations  of  a  fallible  mortal,  which  may  be 
despised  with  impunity.  No,  they  are  the  awful  declarations 
of  God  himself;  they  are  truths  which  he  has  revealed  for  our 
warning  and  instruction  ;  they  are  like  so  many  peals  of  thim- 
der  from  Mount  Sinai,  to  drive  us  for  refuge  to  Mount  Zion  ; 
and  wo  be  to  that  man  by  whom  they  are  neglected,  or  treated 
with  contempt ;  for  God  has  assured  us,  that  if  any  man,  when 
he  hears  the  words  of  this  curse,  shall  bless  himself  in  his  heart, 
saying,  I  shall  have  peace  though  I  walk  in  the  imaginations  of 
my  own  heart,  to  add  one  sin  to  another,  then  the  Lord  will  not 
spare  him,  but  the  anger  of  the  Lord  and  his  jealousy  shall 
smoke  against  that  man,  and  all  the  curses  which  are  written  iu 
this  book  shall  be  upon  him ;  and  the  Lord  shall  blot  out  his 
name  from  under  heaven.  Do  you  ask,  against  whom  are  all 
these  awful  curses,  woes,  and  denunciations  levelled?  My 
friends,  if  you  are  still  in  an  imconverted  state,  they  are  levelled 
at  you.  It  is  you  who  are  children  of  wrath ;  it  is  you  who 
have  provoked  God  to  jealousy ;  it  is  you  whom  the  curses  of 
his  law  pursue;  it  is  you  with  whom  he  is  daily  and  hourly  an- 
gry. Do  you  ask,  why  he  is  angry?  I  answer,  he  is  angry 
to  see  rational,  immortal,  and  accountable  beings,  spending 
twenty,  forty,  or  sixty  years  in  trifling  and  sin,  serving  divers 
idols,  lusts  and  vanities,  and  living  as  if  death  were  an  eternal 
sleep.  He  is  angry  to  see  you  forgetting  your  Maker  in  child- 
hood, in  youth,  in  manhood,  making  no  returns  for  all  his  ben- 


THE    SLEEPER  AWAKENED. 


227 


efits,  casting  off  his  fear  and  restraining  prayer,  and  rebelling 
against  him  who  has  nourished  and  brought  you  up  as  children. 
He  is  angry  to  see  you  laying  up  treasures  on  earth  and  not  in 
heaven,  seeking  every  thing  in  preference  to  the  one  thing  need- 
ful, loving  the  praise  of  men,  more  than  the  praise  of  God,  and 
fearing  those  who  can  only  kill  the  body,  more  than  him  who 
hath  power  to  cast  both  soul  and  body  into  hell.  He  is  angry 
to  see  that  you  disregard  alike  his  threatenings  and  his  promises, 
his  judgments  and  his  mercies,  that  you  bury  in  the  earth  the 
talents  he  has  given  you,  and  bring  forth  no  fruit  to  his  glory, 
that  you  neglect  his  word,  his  Spirit,  and  his  Son,  and  persist  in 
impenitency  and  imbelief,  notwithstanding  all  the  means  he 
employs  for  your  conversion.  He  is  angry  to  see  you  come 
before  him  as  his  people,  and  worship  him  with  your  lips,  while 
your  thoughts  are  perhaps  wandering  to  the  ends  of  the  earth. 
He  is  angry  to  see  you  trusting  in  your  own  wisdom,  strength, 
and  righteousness,  for  salvation,  instead  of  placing  your  depen- 
dence on  Christ,  the  only  name  by  which  you  can  possibly  be 
saved.  These  are  sins  of  which  every  person,  in  an  unconverted 
state,  is  guilty;  and  for  these  things  God  is  angry,  daily  angry, 
greatly  and  justly  angry,  and  unless  his  anger  be  speedily 
appeased,  it  will  most  certainly  prove  your  destruction. 

But  perhaps  some  will  be  ready  to  ask,  if  God  be  in  reality 
thus  angry,  why  do  we  not  feel  the  effects  of  his  displeasure? 
If  such  a  storm  of  wrath  does  indeed  pursue  us,  why  do  we 
enjoy  the  calm  and  sunshine  of  prosperity?  Why  are  we  per- 
mitted to  go  on  successfully  enjoying  life,  health,  property  and 
friends?  Surely  this  would  not  be  the  case,  if  our  conduct 
were  indeed  displeasing  to  God.  And  have  you  then  forgotten, 
that  the  prosperity  of  sinners  destroys  them,  that  they  are  not 
in  this  life  plagued  and  troubled  like  other  men,  but  their  eyes 
often  stand  out  with  fatness,  and  they  have  all  that  heart  can 
wish?  Have  you  forgotten  that  the  goodness  and  long  suffering 
of  God,  is  intended  to  lead  you  to  repentance,  and  that  those 
whom  it  does  not  lead  to  repent,  are  treasuring  up  wrath  against 
the  day  of  wrath?  Have  you  forgotten  the  rich  man,  who  fared 
sumptuously  every  day,  while  pious  Lazarus  lay  perishing  for 
want,  at  his  gate?  or  him,  whose  soul  was  required,  at  the 
moment  in  which  he  was  rejoicing  in  the  abundance  of  his 
wealth  ?   Surely,  my  friends,  if  you  have  not  forgotten  these, 


228 


THE    SLEEPER  AWAKENED. 


and  many  similar  instances  which  experience,  and  the  sacred 
writings  afford,  you  cannot  imagine  that  worldly  prosperity  is 
any  proof,  that  God  is  not  angry.  Whatever  therefore  your 
external  situation  may  be,  if  you  are  still  in  an  unconverted 
state,  God  views  you  with  holy  anger  and  indignation;  his 
wrath  abides  on  you,  and  his  curse  pursues  you,  nor  will  it 
cease  its  pursuit,  till  you  are  reformed  or  destroyed.  In  a  word, 
my  friends,  this  is  your  situation.  You  are  embarked  on  the 
dangerous  voyage  of  life  in  weak,  frail,  shattered  vessels.  On 
every  side  you  are  surrounded  by  rocks  and  quicksands,  which 
your  utmost  skill  can  neither  discover  noy  avoid.  The  clouds 
of  divine  displeasure  frown  dark  and  dreadful  over  your  heads, 
and  whether  the  approaching  storm  will  burst  this  year,  this 
day,  or  this  hour,  God  only  knows. 

If  those  of  you,  to  whom  these  observations  are  addressed, 
have  thought  proper  to  listen  with  any  degree  of  attention,  you 
have  doubtless  heard  them,  in  many  instances,  with  perfect 
indifference,  or  consummate  contempt.  To  you,  these  awful 
denunciations  of  vengeance,  probably,  appear  to  be  nothing 
,more  than  the  dreams  of  superstition,  the  mere  phantoms  and 
chimeras  of  a  disordered  imagination ;  and  to  be  credibly 
assured  that  some  trifling  accident  or  calamity  was  about  to 
befal  you,  would  occasion  more  alarm  and  uneasiness  in  your 
breasts,  than  all  the  woes  and  threatenings  which  the  Scriptures 
contain.  What  is  the  reason,  perhaps  some  of  you  will  disdain- 
fully ask,  what  is  the  reason  we  can  see  nothing  of  all  these 
terrible  evils  which  await  us?  why  do  we  discover  none  of  these 
impending  dangers,  why  hear  nothing  of  all  these  storms  and 
tempests,  which  we  are  told  every  moment  pursue,  and  threaten 
to  overwhelm  us  7  I  answer,  because  you  are,  in  a  spiritual 
sense,  asleep,  like  the  prophet;  and  like  him  insensible  of  your 
danger.  This  was  the  second  point  of  resemblance  between 
your  situation  and  his,  which  we  proposed  to  consider,  and  to 
this  we  shall  now  attend. 

II.  You  need  not  be  informed,  that  the  inspired  writers  employ 
various  figurative  expressions  to  describe  the  character  and  sit- 
uation of  impenitent  sinners.  Persons  of  this  description,  are 
represented  sometimes  as  foolish,  mad,  or  infatuated ;  sometimes 
as  blind  and  senseless;  sometimes  as  dead  in  trespasses  and 
sins,  and  sometimes  as  slumbering  or  asleep.    To  show  the 


THE    SLEEPER  AWAKENED. 


229 


justice,  beauty,  and  propriety  of  this  last  metaphorical  expres- 
sion, it  would  be  easy  to  enunaerate  several  particulars  in  which 
the  state  of  unrenewed  sinners  resembles  the  situation  of  those 
who  are  asleep.  Of  these  particulars,  time  will  allow  us  at 
present  to  notice  only  the  most  striking. 

1.  Sleep  is  a  state  of  insensibility.  In  many  respects  it  re- 
sembles death.  It  entirely  locks  flp  the  senses  of  those  who  are 
under  its  influence,  so  that  they  perceive  nothing,  and  know 
nothing,  of  what  is  passing  around  them.  Of  their  own  situa- 
tion, they  are  perfectly  unconscious.  It  may  be  safe,  or  dan- 
gerous, or  critical  in  itself,  but  to  them  it  is  still  the  same.  The 
day  may  dawn,  and  the  sun  arise  on  others,  but  he  who  is 
asleep,  perceives  not  his  beams.  It  may  be  a  season  of  hurry 
and  business,  and  his  labor  may  be  wanted;  but  he  knows  noth- 
ing of  it.  Place  a  mirror  before  him;  he  sees  not  his  own 
image.  Describe  to  him  the  character  of  the  sluggard,  he  hears 
you  not.  Urge  him  to  rise  without  delay;  address  him  in  the 
most  moving  and  pathetic  manner;  invite  or  command,  entreat 
or  menace  him,  ply  him  with  the  most  powerful  arguments,  the 
strongest  motives,  the  most  awful  threatenings,  or  the  most  mag- 
nificent promises.  It  is  all  in  vain.  The  sound  may  strike 
upon  his  ears,  but  while  he  continues  asleep,  it  makes  no  impres- 
sion. Place  him  in  the  midst  of  a  delightful  garden,  where  the 
morning  hymns  of  the  feathered  choirs  combine  with  fragrant 
odors,  beauteous  flowers,  and  blushing  fruits,  to  leave  no  sense 
ungratified.  It  gives  him  no  pleasure.  Surround  his  couch 
with  enemies  and  dangers,  present  a  dagger  to  his  breast,  or 
poison  to  his  lips ;  place  him  in  a  forest  infested  with  wild  beasts, 
or  on  the  crumbling  brink  of  a  cataract ;  still  he  sleeps  securely 
and  quietly  as  before.  In  a  word,  his  family  and  friends  may 
be  perishing  around  him  for  want  of  his  assistance;  his  house 
may  be  wrapt  in  flames  and  threaten  every  moment  to  bury 
him  in  its  blazing  ruins  ;  or,  like  Jonah,  he  may  be  exposed  to 
immediate  shipwreck  and  death,  and  yet  far  from  knowing  or 
suspecting  his  danger,  he  may  he  amused  and  delighted  with 
fancies  and  shadows ;  for, 

2.  Sleep  is  a  state  of  dreams  and  delusions.  The  nobler 
powers  of  the  soul  are  then  at  rest,  and  imagination,  a  lawless, 
irreclaimable  servant,  embraces  the  opportunity  to  range  and 
revel  uncontrolled.   Touched  by  her  magic  wand,  every  thing 


230 


THE    SLEEPER  AWAKENED. 


assumes  a  new  and  delusive  appearance,  and  the  bewildered 
sleeper  forms  strange,  false  and  fantastic  ideas  of  himself,  his 
character,  his  situation  and  pursuits.  The  beggar  dreams  that 
he  is  heir  to  a  throne,  or  possessor  of  immense  wealth ;  the  mis- 
erable wretch  dreams  that  he  is  happy ;  the  naked  fancies  that 
he  is  clothed;  the  hungry,  tha^he  is  feasting;  the  thirsty,  that 
he  has  found  a  refreshing  spring;  the  ignorant,  that  he  has 
become  learned;  the  simple,  that  he  has  grown  wise;  and  the 
criminal  that  he  is  innocent.  While  they  are  thus  deluded  with 
regard  to  themselves,  they  are  equally  deceived  in  other  respects. 
Though  entirely  unaffected  with  the  realities  around  them, 
whether  pleasant  or  painful,  yet  they  are  much  engaged  by  their 
imaginary  pursuits'  and  are  rendered  by  them  very  happy  or 
miserable.  One  imagines  that  he  is  flying  from  some  impend- 
ing evil,  and  another  that  he  is  following  some  flying  good,  and 
these  fancied  evils  and  blessings  continue,  so  long  as  they  are 
buried  in  sleep,  to  have  all  the  force  of  realities  on  their  minds. 

Now,  my  friends,  how  exactly  does  this  representation  suit 
the  character  and  situation  of  the  unawakened  sinner.  He  is 
(1.)  in  a  state  of  spiritual  insensibility,  a  state  which  so  much 
resembles  moral  death,  that  the  word  of  God  often  describes 
him  as  actually  dead.  His  spiritual  senses  are  chained  up  un- 
der the  power  of  that  strong  man  armed  who  keeps  his  goods 
in  peace,  even  the  god  of  this  world,  who  blinds  the  minds  of 
those  who  perish,  and  works  in  all  the  children  of  disobedience. 
The  sinner  has  ears,  but  he  hears  not;  he  has  eyes,  but  he  sees 
not;  he  has  taste,  but  he  relishes  not,  the  things  of  God.  He 
knows  nothing  of  the  dangers  of  his  situation;  he  is  unconscious 
of  what  is  passing  around  him;  he  sees  none  of  the  awful  real- 
ities of  the  future  and  eternal  world.  The  Sun  of  righteousness 
has  arisen  on  the  earth;  but  the  sinner  sees  not  his  light,  he 
feels  not  his  warmth.  The  word  of  God,  like  a  polished  mirror, 
reflects  most  perfectly  the  sinner's  moral  image,  but  he  does  not 
perceive  it.  Describe  to  him  his  own  character,  call  upon  him 
instantly  to  rise;  tell  him  that  life  is  the  seed-time  for  eternity, 
that  now  is  the  accepted  time  and  the  day  of  salvation;  that 
the  night  of  death  is  fast  approaching,  and  that  he  must  be 
up  and  doing,  or  he  will  be  miserable  forever.  He  hears,  as 
though  he  heard  not.  Set  before  him  all  the  powerful  motives 
and  arguments  which  the  word  of  God  affords;  reason,  expos- 


THE    SLEEPER  AWAKENED. 


231 


tulate,  urge,  command,  threaten,  beseech,  and  entreat  him; 
it  is  still  the  same.  Place  him  in  the  house  of  God,  where  the 
awakened  Christian  finds  a  foretaste  of  heaven  in  communion 
with  Christ  and  his  members;  set  before  him  the  bowers  of  par- 
adise, the  songs  of  angels,  the  golden  crowns,  the  tree  of  life, 
and  the  water  of  life;  invite  him  to  partake  of  the  gospel  feast, 
spread  with  all  the  dainties  which  infinite  wisdom,  love  and 
power,  could  provide;  nay,  set  forth  Christ  evidently  crucified 
before  him, — all  affords  him  not  the  smallest  satisfaction;  all  is 
heard  with  the  most  perfect  indifference  and  insensibility.  And 
though  his  family  and  friends  may,  perhaps,  be  in  danger  of 
perishing  eternally,  for  want  of  a  good  example,  and  suitable 
instructions  from  him;  though  he  is  surrounded  by  innumerable 
enemies,  the  weakest  of  whom  could  in  an  instant  cut  short  the 
thread  of  life;  though  God,  who  has  hitherto  restrained  them,  is 
angry  and  threatens  him  with  ruin,  and  that  he  is  himself  sus- 
pended as  it  were,  by  a  single  thread  over  the  gulf  which  has 
no  bottom,  yet  he  is  still  unmoved,  still  the  same. 

(2.)  The  state  of  the  unawakened  sinner  resembles  sleep  be- 
cause it  is  a  state  of  dreams  and  delusions.  Imagination,  pas- 
sion and  appetite  deceive  him  ;  and  though  he  is  entirely  unaf- 
fected with  the  things  of  his  everlasting  peace,  and  almost  igno- 
rant of  their  very  existence,  yet  he  is  wholly  engaged  and  swal- 
lowed up  by  the  dreams  and  vanities  of  the  world.  He  consid- 
ers them  as  realities,  and  pursues  or  avoids  them  accordingly; 
and  at  the  very  moment  that  he  sleeps  on  the  crumbling  verge 
of  the  grave,  and  that  the  storm  which  has  pursued  him  so  long 
is  about  to  burst  and  blast  him  forever,  he  may,  perhaps,  be 
dreaming  that  he  has  acquired  a  great  estate,  and  has  nothing 
to  do  but  eat,  drink,  and  be  merry;  or  that  he  has  anived  at 
the  summit  of  power  and  applause,  and  is  surrounded  by  crowds 
of  flatterers  and  dependents.  The  drunkard  dreams  that  he  has 
grasped  the  cup  of  felicity ;  he  drains  it  to  the  very  dregs,  and 
finds  too  late  that  it  is  poison.  The  infidel  philosopher  dreams 
that  he  is  about  to  become  as  a  god,  knowing  good  and  evil; 
but  wakes  and  finds  that  he  has  been  eating  forbidden  fruit. 
Thousands  dream  that  they  are  pursued  by  some  impending 
evil,  such  as  poverty,  contempt  or  pain,  and  in  attempting  to 
escape  it,  they  fall  into  the  hands  of  that  God,  who  is  a  consum- 
ing fire.    Others  fancy  that  they  are  pursuing  some  fugitive 


232 


THE    SLEEPER  AWAKENED. 


good,  but  in  the  midst  of  their  pursuit,  stumble  and  fall  to  rise 
no  more.  Thousands  and  millions,  who  are  in  reality  poor,  ^ind 
miserable,  and  guilty,  and  vile,  and  weak,  and  foolish,  and  sin- 
ful, and  wretched,  dream  that  they  are  rich,  and  happy,  and 
innocent,  and  strong,  and  wise,  and  holy;  and  thus  they  are 
evidently  in  the  broad  road  to  destruction,  yet  fancy  that  God 
is  their  friend,  and  heaven  their  portion.  In  short,  the  life  of 
every  una  wakened  siimer  is  nothing  but  a  series  of  dreams,  and 
follies,  and  divers  vanities,  in  which  realities  have  no  place. 
That  this  is,  and  always  has  been,  the  case,  is  evident  from  the 
word  of  God,  and  present  experience.  The  inhabitants  of  the 
old  world  dreamed  of  safety  and  security,  eating  and  drinking, 
and  planting  and  building,  till  the  flood  came  and  destroyed 
them;  so  also  it  was  with  the  Sodomites,  who  thought  that  Lot 
only  mocked,  when  he  threatened  them  with  fire  from  heaven. 
And  so  our  Saviour  informs  us  it  will  be  at  the  end  of  the 
world.  We  are  assured  in  passages  too  numerous  to  mention 
particularly,  that  mankind  are  blind  to  the  danger  which  threat- 
ens them,  that  their  feet  stand  in  slippery  places,  in  darkness ; 
that  when  they  promise  themselves  peace  and  safety,  then  sud- 
den destruction  cometh  upon  them ;  that  madness  is  in  their 
hearts,  while  they  live,  and  that  after  that,  they  go  to  the  dead. 
My  friends,  what  a  wretched,  deplorable,  and  almost  hopeless 
condition  is  yours,  if  you  are  still  in  an  unconverted  state.  You 
are  hastening,  with  a  swift  and  increasing  pace,  to  irreparable 
ruin ;  yet  you  know  not  your  danger,  and  what  renders  your 
.situation  infinitely  more  dreadful  is,  that  you  do  not  wish  to  be 
told  of  it.  The  broad  road  in  which  you  are  walking,  is  so 
pleasant,  and  the  society  you  there  enjoy,  so  fascinating,  that 
you  cannot  bear  to  give  it  up,  nor  to  be  told  that  it  will  lead  you 
to  destruction.  You  love  darkness  rather  than  light,  and  it  is 
this  which  renders  your  situation  in  a  human  view,  altogether 
hopeless.  Did  you  see  the  storm  which  threatens  you,  there 
would  be  some  hope  that  you  might  escape  it.  Were  you  even 
willing  to  have  it  pointed  out  to  you,  your  case  would  not  be 
altogether  desperate.  But  since  you  neither  see  it,  nor  wish  to 
see  it,  we  see  no  hope  for  you,  but  in  the  free,  sovereign,  unmer- 
ited mercy  of  God.  He  has  commanded  us  to  cry  aloud  and 
not  spare ;  and  though  our  arguments  and  calls  can  of  them- 
selves avail  nothing,  yet  we  must  obey  the  command  whether 


THE    SLEEPER  AWAKENED. 


233 


slumbering  sinners  will  hear,  or  whether  they  forbear ;  and  leave 
the  event  to  him  who  sends  us. 

In  entire  dependence,  therefore,  on  his  grace,  and  with  a  faint 
hope  that  he  may  now  awaken  some  of  you  to  a  sense  of  your 
perishing,  deplorable  situation,  I  address  each  una  wakened  sin- 
ner here  present  in  the  words  of  the  text:  What  meanest  thou, 
O  sleeper  ?  Arise  and  call  upon  thy  God.  And,  my  friends, 
well  may  we  ask  what  you  mean,  to  sleep  thus,  when  your 
souls  are  at  stake,  when  such  blackness,  and  darkness,  and  tem- 
pest hang  over  your  heads,  and  when  God  himself  is  angry  with 
you  daily,  even  that  God  who  holds  you  prisoners  in  the  hollow 
of  his  hand  ;  whose  eye  is  ever  upon  you,  who  surrounds  you 
on  every  side,  and  whose  persevering  goodness  alone  keeps  you 
for  a  moment  out  of  everlasting  wo.  And  have  you  then  any  time 
to  waste  in  sleep  and  security  7  Will  you  still  say  a  little  more 
sleep,  a  httle  more  slumber,  a  little  more  folding  of  the  hands 
to  sleep  1  Will  you  still  delay  repentance  and  preparation  for 
death,  when  you  know  not  but  death  is  even  now  at  the  door, 
and  will,  this  night,  require  your  soul?  So  long  as  you  remain 
unreconciled  to  God,  all  his  creation  are  at  war  with  you,  and 
wait  only  his  permission  to  destroy  you  in  an  instant.  You 
have,  therefore,  no  security  for  a  single  moment,  and  we  sol- 
emnly charge  you,  in  the  name  of  God,  to  rise  without  delay, 
and  call  upon  him  in  the  name  of  his  Son,  that  you  may  not 
perish  forever.  Awake  thou  that  sleepest,  arise,  call  upon  thy 
God.  if  so  be  thou  perish  not.  If  you  do  not  believe  the  word 
of  God,  we  must  leave  you  to  sleep  till  you  are  awakened  by 
the  last  trump ;  but  if  you  do  acknowledge  this  word  to  be  true, 
you  cannot,  without  renouncing  all  claim  to  rationality,  defer 
obedience  a  single  hour.  The  madman  who  scatters  firebrands 
arrows  and  death  as  in  sport,  or  the  criminal  who  jests  and 
trifles  under  the  gallows,  are  the  wisest  of  philosophers,  com- 
pared with  those  who  sport  with  the  wrath  of  God,  and  amuse 
themselves  with  trifles. 

From  those  who  are  still  in  a  state  of  slothful  and  dangerous 
security,  we  now  turn  to  those  whom  God  has  been  pleased  to 
awaken.  We  would  remind  such,  that  though  they  will  not  again 
be  permitted  to  sink  into  the  same  profound  repose  as  before,  yei 
ihere  is  great  danger  lest,  while  the  bridegroom  tarries,  they 
should  slumber  and  sleep.    Let  me,  therefore,  call  on  them  to  ro- 

voL.  III.  30 


234 


THE    SLEEPER  AWAKENED. 


member  the  often  repeated  injunction  of  our  Lord  to  watch  and 
pray,  for  ye  know  not  when  the  time  is.  And  permit  me  also  to 
ask  you,  my  Christian  friends,  whether  you  are  not  sinking  into  a 
drowsy  frame  ;  have  you  not  forgotten  your  first  love  ?  If  so,  I 
would  call  upon  you,  in  the  name  of  perishing  neighbors,  rela- 
tions, children  and  friends ;  and  say  what  mean  ye,  O  sleepers, 
thus  to  sleep  while  we  are  perishing  around  you.  Arise,  call 
upon  your  God,  if  so  be  he  will  have  mercy  upon  us  that  we 
perish  not.  My  Christian  friends,  will  you  obey  this  affecting 
cain  Will  you  not  cry  earnestly  and  unceasingly  to  God,  to 
open  their  hearts  to  receive  tbe  truth  7  I  am  willing  indeed  to 
hope  that  you  do  not  neglect  this,  but  I  beseech  you  to  abound 
more  and  more.  Your  prayers  will  not,  shall  not,  cannot  be 
lost.  They  may  not,  indeed,  be  answered  immediately,  hut 
they  will  be  answered,  and  they  will  bringdown  abundant  bles- 
sings on  your  neighbors,  families  and  friends..  Redeem  the  time, 
then,  from  every  thing,  for  this  important  duty.  Remember 
that  you  are  not  your  own,  but  God's,  and  he  has  not  sent  you 
here  to  rest,  but  to  labor  in  season  and  out  of  season.  Think 
of  him  who  spent  whole  nights  in  prayer  with  strong  cryings 
unto  him  that  was  able  to  save  him  from  death  ;  and  who  wept 
over  rebellious  Jerusalem  when  lie  foresaw  her  doom.  My 
friends,  look  at  these  perishing  immortals  before  you.  They 
are  now,  as  you  were  once,  in  jeopardy.  Have  you  no  tears  to 
shed  for  them,  no  prayers  to  send  up  in  their  behalf]  Will  you 
remain  careless,  and  asleep,  while  multitudes  of  your  fellow 
creatures  are  going  down  to  everlasting  death  ? 


SERMON  LXVIII. 


JOY  IN  HEAVEN  OVER  REPENTING  SINNERS. 


There  is  joy  in  the  presence  of  the  angels  of  God,  over  one  sinner  that  re- 
penteth.  —  Ldke  xv.  10. 

Though  eye  hath  not  seen,  nor  ear  heard,  neither  have  enter- 
ed into  the  heart  of  man  the  things  which  God  hath  prepared 
for  them  that  love  him,  yet,  for  our  encouragement  and  conso- 
lation, he  has  revealed  them  to  us  by  his  Spirit  in  his  word. 
He  there  sets  open  before  us  the  door  of  heaven,  and  invites 
faith  to  enter  in,  survey  her  future  inheritance,  and  contemplate 
the  joys  and  employments  of  those  happy  beings,  to  a  participa- 
tion of  whose  felicity  she  is  conducting  us.  Let  us,  my  hear- 
ers, comply  with  this  invitation.  Let  us  look  in  at  the  open 
door,  which  the  condescending  goodness  of  our  God  has  set  be- 
fore us ;  feast  our  eyes  with  a  view  of  uncreated  glories,  and 
refresh  our  ears  with  the  hallelujahs  of  the  heavenly  host.  If 
we  have  that  faith  which  is  the  evidence  of  things  not  seen, 
and  which  enables  its  possessors  to  endure  as  seeing  Him  who 
is  invisible,  we  shall  see  the  eternal  King  bending  forward  ou 
his  awful  throne,  and  contemplating  some  object  in  this  lower 
world  with  looks  of  ineffable  complacency  and  delight.  We 
shall  see  the  Son  of  God,  standing  v/ith  open  arms  and  a  coun- 
tenance full  of  invitation,  compassion  and  love  ;  —  we  shall  see 
all  heaven  in  a  transport  of  joy,  and  hear  its  high  courts  re- 
sounding with  the  songs  and  praises  of  its  blessed  inhabitants. 


236 


JOY    IN  HEAVEN 


Is  it  asked,  what  occasions  their  joy  ?  A  sinner,  perhaps  some 
sinner  in  this  assembly,  has  just  repented.  This  is  the  object 
which  God  contemplates  with  complacency  and  delight ;  for  to 
this  man,  says  he,  will  I  look,  even  to  him  that  is  poor,  and  of 
a  contrite  spirit,  and  that  trembleth  at  my  word.  This  is  he. 
whom  the  Son  of  God  opens  his  arms  to  receive  ;  for,  whosoever 
Cometh  unto  me,  I  will  in  no  wise  cast  out.  This  is  what  fills 
heaven  with  new  joy,  and  calls  forth  from  angelic  lips  their 
loudest  songs  of  praise ;  for  he  who  came  down  from  heaven 
has  assured  us  that  there  is  joy  in  the  presence  of  the  angels  of 
God  over  one  sinner  that  repenteth.  This  declaration  of  our 
Saviour,  naturally  leads  us  to  inqiure  who  rejoice,  and  why 
they  rejoice  on  such  an  occasion.  i  f^itiii.  y  » 

I.    Who  rejoice? 

In  answer  to  this  inquiry,  I  observe, 

1.  That  God  the  Father  rejoices  over  every  sinner  that  re- 
penteth. 

That  the  infinite  and  ever  blessed  Jehovah,  before  whom  all 
nations  are  as  nothing  and  vanity,  should  rejoice  in  the  repent- 
ance of  a  sinful  worm  of  the  dust,  appears  at  first  view,  strange, 
and  almost  incredible.  But  however  strange  or  incredible  it 
may  appear,  it  is  evident,  both  from  his  declarations  and  his 
conduct,  that  such  is  the  fact. 

It  is  evident  from  his  declarations.  His  word  informs  us, 
that  when  he  saw  that  the  wickedness  of  man  was  great  upon 
the  earth,  and  that  every  imagination  of  the  thoughts  of  his 
heart  was  evil  continually,  it  repented  him  that  he  had  made 
man,  and  it  grieved  him  at  the  heart.  But  if  he  was  grieved  at 
man's  apostacy,  he  cannot  but  rejoice  when  any  of  our  apostate 
race  repent,  and  return  to  him  and  happiness.  Agreeably,  we 
find  him  most  solemnly  declaring,  that  he  has  no  pleasure  in 
the  death  of  the  wicked,  but  that  the  wicked  should  turn  from 
his  way  and  live.  After  foretelling,  by  the  mouth  of  his 
prophets,  the  repentance  and  return  of  his  ancient  people,  who 
had  forsaken  him  to  worship  idols,  he  says, — Then  shalt  thou 
be  a  crown  of  glory  in  the  hand  of  the  Lord,  and  a  royal  dia- 
dem in  the  hand  of  thy  God ;  for  the  Lord  delighteth  in  thee 
and  thy  land  shall  be  married ;  and  as  the  bridegroom  rejoiceth 
over  the  bride,  so  shall  thy  God  rejoice  over  thee.  For  behold 
I  create  Jerusalem  a  rejoicing  and  my  people  a  py,  and  I  will 


OVER    REPENTING  SINNERS. 


237 


rejoice  in  Jerusalem  and  joy  in  my  people.  Sing,  O  daughter  of 
Zion  ;  shout,  O  Israel ;  be  glad  and  rejoice  with  all  thine  heart, 
O  daughter  of  Jerusalem,  for  the  Lord  thy  God  in  the  midst  of 
thee  is  mighty ;  he  will  save ;  he  will  rejoice  over  thee  with 
joy  ;  he  will  rest  in  his  love ;  he  will  joy  over  thee  with  singing. 
These  striking  declarations,  addressed  by  Jehovah  to  his  an- 
cient people,  are  equally  applicable  to  penitent  sinners  in  every 
age,  and  undeniably  prove  that  he  rejoices  in  their  conversion. 

That  he  does  so  is  farther  evident  from  his  actions.  To 
glorify  his  grace  in  the  salvation  of  sinners,  has  apparently  been 
the  great  object  of  all  his  dispensations,  from  the  fall  of  man 
till  the  present  day.  It  would  be  easy  to  show,  that  for  this 
purpose  the  world  has  been  preserved,  and  the  race  of  men  con- 
tinued. For  this  purpose  the  various  revolutions,  wars  and 
commotions  which  stain  the  page  of  history  have  been  over- 
ruled. But  these  are  trifles.  For  this  purpose  God  gave  up  his 
only  begotten  Son,  and  sent  down  the  Holy  Spirit  from  heaven  ; 
and  for  the  same  purpose  he  is  still  sending  forth  his  ambassa- 
dors to  beseech  sinners  in  Christ's  stead  to  be  reconciled  to 
himself  That  he  rejoices  when  they  comply  with  the  terms  of 
reconciliation,  is  evident  from  the  manner  in  which  he  receives 
them,  as  represented  to  us  in  the  parable  of  the  prodigal  son. 
No  sooner  does  he  perceive  them  returning  from  the  service  and 
ways  of  sin,  than  he  hastens  to  meet  and  welcome  them ; 
clothes  them  with  the  robe  of  his  Son's  righteousness ;  puts 
upon  them  the  ring  of  his  everlasting  covenant ;  causes  their 
feet  to  be  shod  with  the  preparation  of  the  gospel  of  peace ; 
feasts  them  with  the  bread  and  water  of  life,  and  calls  upon  all 
the  inhabitants  of  heaven  to  rejoice  with  him,  because  his  lost 
children  are  found. 

2.  The  Son  of  God  rejoices  over  every  sinner  that  repenteth. 

Were  it  necessary  to  prove  the  truth  of  this  assertion,  we 
might  remind  you,  that  whatsoever  things  the  Father  doeth, 
these  also  doeth  the  Son  likewise.  We  might  remind  you,  that 
in  the  history  of  our  Saviour  we  read  of  his  rejoicing  but  once ; 
and  his  joy  was  then  excited  by  reflections  on  the  sovereign 
grace  of  his  Father  in  bringing  sinners  to  repentance,  and  in 
hiding  the  great  truths  of  the  gospel  from  the  wise  and  prudent, 
while  he  revealed  them  to  babes.  But  it  is  not  necessary  to 
prove  the  truth  of  this  assertion.    It  is  not  necessary  to  prove, 


238 


JOY    IN  HEAVEN 


that  the  friend  of  man,  the  compassionate  Jesus,  rejoices  when 
sinners  repent.  His  whole  hfe  was  one  continued  proof  of  this. 
Is  it  possible  that  he  who  toiled,  prayed,  suffered  and  died  for 
sinful  men,  should  not  rejoice  in  their  conversion  ?  Must  not  he 
who,  once  and  again,  wept  at  the  sight  of  their  miseries,  and 
cheerfully  poured  out  his  blood  for  their  salvation,  even  while 
they  were  his  enemies,  be  almost  ready  to  shed  tears  of  joy  over 
them,  when  by  repentance  they  become  his  friends  ?  Yes,  he 
must  rejoice,  and  he  does  rejoice  over  them  with  joy  unspeak- 
able, a  joy  which  he  only  can  feel,  and  of  which  he  alone  can 
conceive.  This  was  a  principal  part  of  the  joy  set  before  him, 
for  the  sake  of  which  he  endured  the  cross  and  despised  the 
shame ;  and  it  probably  constitutes  no  inconsiderable  part  of 
the  happiness  which  he  now  enjoys  in  heaven.  Though  there 
is  no  reason  to  doubt  that  the  Holy  Spirit  participates  in  the  joy 
of  the  Father  and  the  Son,  yet  as  the  Scriptures  are  silent  re- 
specting it  we  shall  only  add, 

3.  That  the  blessed  angels  rejoice  over  every  sinner  that  re- 
pen  teth. 

That  these  benevolent  spirits  take  an  interest  in  our  affairs, 
and  feel  tenderly  concerned  for  our  welfare,  is  evident  from 
various  parts  of  revelation.  When  they  came  to  bring  the  glad 
tidings  of  our  Saviour's  birth,  they  joyfully  ascribed  glory  to 
God  in  the  highest,  that  there  was  peace  on  earth  and  good  will 
to  men.  They  are  also  represented  as  styling  themselves  our 
brethren  and  fellow  servants ;  as  having  a  charge  over  God's 
people  to  keep  them  in  all  their  ways,  and  as  going  forth  to 
minister  unto  the  heirs  of  salvation.  From  these  and  other 
passages  we  might  have  justly  inferred,  even  if  our  Saviour 
had  not  assured  us  of  the  fact,  that  these  happy  beings  rejoice 
over  every  sinner  who  repenteth. 

n.  Why  do  the  inhabitants  of  heaven  rejoice  over  repenting 
sinners'? 

So  far  as  this  inquiry  respects  the  motives  of  Jehovah's  con- 
duct, it  becomes  us  to  answer  it  with  reverence  and  humility, 
lest  we  should  darken  counsel  by  words  without  knowledge.  It 
is  however  certain,  that  God  does  not  rejoice  in  the  repentance 
of  sinners,  because  it  can  add  any  thing  to  his  essential  happi- 
ness or  glory ;  for  he  is  already  infinitely  glorious  and  happy, 
and  so  would  continue  though  all  the  men  on  earth,  and  all  the 


OVER    REPENTING  SINNERS. 


239 


angels  in  heaven  should  madly  rush  into  hell.  Is  it  any  profit 
lo  the  Almighty  that  thou  art  righteous,  or  is  it  any  gain  to  him 
that  thou  makest  thy  ways  perfect  1  No,  our  goodness  extendeth 
not  to  him,  and  when  we  have  done  all,  we  are  but  unprofitable 
servants.  Why  then  does  God  rejoice  when  we  repent  1  He 
rejoices, 

1.  Because  his  eternal  purposes  of  grace,  and  his  engagements 
to  his  Son,  are  then  fulfilled.  We  learn  from  the  Scriptures, 
that  all  who  repent,  were  chosen  by  him  in  Christ  Jesus  before 
the  world  began,  and  given  to  him  as  his  people  in  the  covenant 
of  redemption.  We  also  learn,  that  he  has  said  to  his  Son, 
Thy  people  shall  be  willing  in  the  day  of  thy  power.  He 
therefore  rejoices  to  see  them  repent,  as  we  rejoice  when  our 
promises  are  fulfilled,  and  our  favorite  purposes  accomplished. 

2.  God  rejoices  Avhen  siimers  repent,  because  bringing  them 
to  repentance  is  his  own  work.  It  is  a  consequence  of  the  gift 
of  his  Son,  and  is  effected  by  the  power  of  his  Spirit.  The 
Scriptures  inform  us,  that  he  rejoices  in  all  his  Avorks,  and  with 
reason  does  he  rejoice  in  them  ;  for  they  are  all  very  good.  But 
if  he  rejoices  in  his  other  works,  much  more  may  he  rejoice  in 
this,  since  it  is  of  all  his  works  the  greatest,  the  most  glorious, 
and  the  most  worthy  of  himself  In  this  work  the  image  of 
Satan  is  eff"aced,  and  the  image  of  God  restored  to  an  immortal 
soul.  In  this  work,  a  child  of  wrath  is  transformed  into  an 
heir  of  glory.  In  this  work,  a  smoking  brand  is  plucked  from 
eternal  fires,  and  planted  among  the  stars  in  the  firmament  of 
heaven,  there  to  shine  with  increasing  lustre  forever  and  ever. 
And  is  not  this  a  work  worthy  of  God,  a  work  in  which  God 
may  with  propriety  rejoice  7 

3.  God  rejoices  in  the  repentance  of  sinners,  because  it  affords 
him  an  opportunity  to  exercise  mercy  and  show  his  love  to 
Christ,  by  pardoning  them  for  his  sake.  Christ  is  his  beloved 
Son  in  whom  he  is  ever  well  pleased.  He  loves  him  as  he  loves 
himself,  with  an  infinite  love ;  a  love  which  is  as  inconceivable 
by  us,  as  his  creative  power  and  eternal  duration.  He  loves 
him  not  only  on  account  of  the  near  relation  and  inseparable 
union  which  subsists  between  them,  but  for  the  perfect  holiness 
and  excellence  of  his  character,  and  especially  for  the  infinite 
benevolence  which  he  displayed  in  undertaking  and  accom- 
plishing the  great  work  of  man's  redemption.    As  it  is  the 


240 


JOY    IN  HEAVEN 


nature  of  love  to  manifest  itself  in  acts  of  kindness  toward  the 
beloved  object,  God  cannot  but  wish  to  display  his  love  for 
Christ,  and  to  show  ail  intelligent  beings  how  perfectly  he  is 
pleased  with  his  character  and  conduct,  as  Mediator.  The  in- 
exhaustible fountain  of  love  to  Christ,  Avhich  fills  his  heart,  is 
constantly  seeking  new  channels  in  which  it  may  flow  out  and 
display  itself  to  creatures.  As  David  asked,  Is  there  yet  alive 
any  of  the  house  of  Saul  to  whom  I  may  show  kindness  for 
Jonathan's  sake  7  so  we  may  conceive  of  God  as  asking.  Is 
there  yet  any  penitent  sinner,  to  whom  I  may  show  kindness 
for  the  sake  of  Christ  1  And  when  such  a  sinner  is  found,  God 
cannot  but  be  pleased,  because  it  affords  him  an  opportunity  to 
display  his  love  for  Christ,  by  bestowing  pardon  from  respect  to 
his  atonement  and  intercession.  The  Scriptures  also  inform  us, 
that  the  Lord  dehghteth  in  mercy.  He  must  therefore  be  grat- 
ified when  he  has  an  opportunity  to  exercise  it.  But  such  an 
opportunity  none  but  penitent  sinners  afford  him  ;  for  those  who 
continue  impenitent,  will  not  ask  for  mercy;  they  will  not  even 
accept  it  when  offered  ;  they  almost  consider  the  offer  itself  as  an 
insult.  When  told  that  God  is  willing  to  forgive  tliem  for  the 
sake  of  Christ,  they  practically  reply,  what  have  we  done  that 
needs  forgiving?  We  have  injured  no  one.  We  are  not  like 
others,  extortioners,  adulterers  or  unjust.  We  can  be  saved 
without  forgiveness  through  Christ.  Insult  us  not  then  with 
offers  of  pardon,  as  if  we  were  criminals,  but  carry  them  to  sin- 
ners, to  profligates,  who  have  need  of  mercy.  It  is  needless  to 
remark,  that  God  cannot  consistently  forgive  sinners  while  they 
possess  this  self-justifying  temper.  But  when  they  exchange 
this  temper  for  a  contrite  heart,  and  begin  to  cry,  God  be  mer- 
ciful to  us  sinners,  he  can  with  propriety  gratify  himself,  and 
manifest  his  love  to  Christ,  by  exercising  toward  them  that 
mercy  which  he  delights  to  display. 

4.  God  rejoices  when  siimers  repent,  because  it  gratifies  him 
to  see  them  escape  from  the  tyranny,  and  from  the  consequen- 
ces of  sin.  God  is  light ;  perfect  holiness.  God  is  love  ;  pure 
benevolence.  His  holiness  and  his  benevolence  both  prompt 
him  to  rejoice,  when  sinners  escape  from  sin.  Sin  is  that  abom- 
inable thing  which  he  hates.  He  hates  it  as  an  evil  or  malignant, 
and  as  a  bitter,  or  destructive  thing.  It  is  indeed  both.  It  is 
the  plague,  the  leprosy,  the  death  of  intelligent  creatures.  It 


OVER    REPENTING  SINNERS. 


241 


infects  and  poisons  all  their  faculties ;  plunges  them  into  the 
lowest  depths  of  guilt  and  wretchedness,  and  pollutes  them  with 
a  stain,  which  all  the  waters  of  the  ocean  cannot  wash  away, 
which  all  the  fires  of  hell  cannot  remove ;  from  which  nothing 
can  cleanse  them,  but  the  blood  of  Christ.  Such  is  the  malig- 
nity of  its  nature,  that  could  it  gain  admittance  into  the  celestial 
regions,  it  would  instantly  transform  angels  to  devils,  and  turn 
heaven  into  hell.  That  this  is  no  exaggerated  representation, 
melancholy  experience  but  too  clearly  evinces.  Already  has 
sin  transformed  angels  to  devils ;  already  has  it  converted  this 
world  from  a  paradise  to  a  prison ;  from  a  habitation  of  immor- 
tals, to  an  Aceldama  and  a  Golgotha,  a  place  of  skulls  and  a 
field  of  blood.  Already  has  it  poisoned  not  only  our  bodies,  but 
our  souls ;  it  has  brought  death  into  the  world  and  all  our  wo, 
and, 

"  in  one  hour, 
SpoiI'd  six  days'  labor  of  a  God." 

Even  now  it  stalks  through  our  subjugated  world  with  gigantic 
strides,  spreading  ruin  and  wretchedness  around  in  ten  thousand 
forms.  Strife  and  discord,  war  and  bloodshed,  famine  and  pes- 
tilence, pain  and  sickness  follow  in  its  train;  while  deatii 
mounted  on  his  pale  horse,  with  the  grave  and  hell  follow  in 
the  rear.  Such  are  the  miseries  which  sin  has  introduced  into 
this  once  happy  world ;  such  the  evils  which  attend  its  progress 
here,  notwithstanding  the  various  restraints  which  are  employed 
to  check  its  career.  Would  we  see  these  evils  consummated, 
and  learn  the  full  extent  of  that  wretchedness  which  sin  tends 
to  produce,  we  must  follow  it  into  the  eternal  world,  descend 
into  those  regions  where  peace,  where  hope  never  comes  ;  and 
there  by  the  light  of  revelation  behold  sin  tyrannizing  over  its 
wretched  victims  with  uncontrollable  fury ;  fanning  the  inex- 
tinguishable fire,  and  sharpening  the  tooth  of  the  immortal 
worm.  See  angels  and  archangels,  thrones  and  dominions, 
principalities  and  powers,  stripped  of  all  their  primeval  glory 
and  beauty,  bound  in  eternal  chains  and  burning  with  rage  and 
malice  against  that  Being,  in  whose  presence  they  once  rejoiced, 
and  whose  praises  they  once  sung.  See  multitudes  of  the  hu- 
man race  in  unutterable  agonies  of  anguish  and  despair  cursing 
the  gift,  the  giver  and  prolonger  of  their  existence,  and  vainly 

VOL.  III.  31 


242 


JOY    IN  HEAVEN 


wishing  for  annihilation  to  put  a  period  to  their  miseries.  Fol- 
low them  through  the  long,  long  ages  of  eternity,  and  see  them 
sinking  deeper  and  deeper  in  the  bottomless  abyss  of  ruin  ; 
perpetually  blaspheming  God  because  of  their  plagues,  and  re- 
ceiving the  punishment  of  these  blasphemies  in  continual 
additions  to  their  wretchedness.  Such  are  the  wages  of  sin ; 
such  the  inevitable  doom  of  the  finally  impenitent.  From  these 
depths  of  anguish  and  despair,  look  up  to  the  mansions  of  the 
blessed,  and  see  to  what  a  height  of  glory  and  felicity  the  grace 
of  God  will  raise  every  sinner  that  repenteth.  See  those  who 
are  thus  favored  in  unutterable  ecstacies  of  joy,  love  and  praise, 
contemplating  God  face  to  face,  reflecting  his  perfect  image, 
shining  with  a  splendor  like  that  of  their  glorious  Redeemer, 
filled  with  all  the  fulness  of  Deity,  and  bathing  in  those  rivers 
of  pleasure  which  flow  forever  at  God's  right  hand.  Follow 
them  in  their  endless  flight  toward  perfection.  See  them  rapidly 
mounting  from  height  to  height,  and  darting  onward  with  in- 
creasing swiftness  and  unwearied  wing,  toward  that  infinity 
which  they  will  never  reach.  View  this,  and  then  say,  whether 
infinite  holiness  and  benevolence  may  not  with  propriety  rejoice 
over  every  sinner  that  by  repentance  escapes  the  miseries  and 
secures  the  felicity  here  so  imperfectly  described. 

Why  does  the  Son  of  God  rejoice  over  every  sinner  that  re- 
penteth 1    I  answer, 

1.  Why  does  a  mother  rejoice  over  her  infant  offspring?  Is 
it  not  because  she  has  given  them  existence  and  support  ?  Why 
does  a  father  rejoice  over  and  press  to  his  heart  with  new  fond- 
ness the  child,  whom  he  has  just  rescued  from  the  flames  which 
consumed  his  habitation  7  Is  it  not  because  he  has  saved  the 
object  of  his  aflfections  at  the  peril  of  his  own  life  ?  So  if  it  be 
asked,  why  Christ  rejoices  over  repenting  sinners,  we  reply,  be- 
cause he  has  given  them  spiritual  life  and  nourishment ;  because 
he  has  redeemed  them  with  his  own  precious  blood  from  eternal 
wretchedness  and  despair.  In  the  joy  arising  from  other  sour- 
ces he  participates  with  his  Father  and  the  Holy  Spirit;  but 
this  is  a  cause  of  joy  almost  peculiar  to  himself  It  was  long 
since  predicted  respecting  him,  that  he  should  see  of  the  travail 
of  his  soul  and  be  satisfied  ;  in  other  words,  that  he  should  see 
the  effects  of  his  suflferings  in  the  repentance  and  salvation  of 
sinners,  and  consider  this  as  a  sufficient  recompense  for  all  the 


OVER    REPENTING  SINNERS. 


243 


toils  and  sorrows  through  which  he  was  called  to  pass.  This 
prediction  is  daily  fulfilling.  Our  Immanuel  sees  the  fruit  of 
the  travail  of  his  soul  in  every  sinner  that  repenteth,  and  re- 
joices that  his  agonies  were  not  endured  in  vain.  There  are, 
we  trust,  not  a  few  in  this  assembly,  over  whom  he  has  thus 
rejoiced.  And  O  !  with  what  affectionate  emotions  must  he  re- 
gard them.  You  can  in  some  degree  conceive,  my  friends,  what 
your  feelings  would  be  toward  a  trembling  dove,  that  should  fly 
into  your  bosom  for  protection  from  the  talons  of  a  vulture. 
You  can  form  some  conception  of  the  feelings  with  which  Da- 
vid contemplated  the  helpless  lamb,  which  he  had  rescued  at  the 
peril  of  his  own  life  from  the  paw  of  the  lion  and  the  jaws  of 
the  bear.  But  who  can  conceive  of  the  emotions,  with  which 
the  Son  of  David  must  contemplate  an  immortal  soul,  drawn  to 
his  feet  by  the  cords  of  love,  whom  he  has  rescued  from  the 
roaring  lion  at  such  an  infinite  expense?  If  we  love,  and  prize 
and  rejoice  in  any  object  in  proportion  to  the  labor,  pain  and 
expense  which  it  has  cost  us  to  obtain  it,  how  greatly  must 
Christ  love  and  prize  and  rejoice  in  every  penitent  sinner !  His 
love  and  joy  must  be  unutterable,  inconceivable,  infinite.  Com- 
pared with  his,  even  a  mother's  love  must  be  cold.  My  friends, 
for  once  I  rejoice  that  our  Saviour's  toils  and  sufferings  were  so 
great,  since  the  greater  they  were,  the  greater  must  be  his  love 
for  us  and  his  joy  in  our  conversion.  And  permit  me  to  add,  if 
he  thus  rejoices  over  one  sinner  that  repenteth,  what  must  be 
his  joy,  when  all  his  people  are  collected  out  of  every  tongue 
and  kindred  and  nation  and  people,  and  presented  spotless  be- 
fore his  Father's  throne  !  What  a  full  tide  of  felicity  will  pour 
in  upon  him,  and  how  will  his  benevolent  heart  expand  with 
unutterable  delight,  and  swell  almost  to  bursting,  when  contem- 
plating the  countless  myriads  of  the  redeemed,  he  says,  Were 
it  not  for  my  sufferings,  all  these  immortal  beings  would  have 
been  throughout  eternity  as  miserable — and  now  they  will  be  as 
happy,  as  God  can  make  them.  It  is  enough.  I  see  of  the 
travail  of  my  soul  and  am  satisfied.  My  friends,  how  great 
must  that  joy,  that  happiness  be,  which  satisfies  the  benevo- 
lence of  Christ. 

2.  The  Son  of  God,  with  his  Father  and  the  Holy  Spirit,  re- 
joices when  sinners  repent,  because  they  then  begin  to  return 
his  love,  and  acknowledge,  Avith  admiring  gratitude,  the  wisdom 


244 


JOY    IN  HEAVEN 


of  his  dispensations.  You  need  not  be  told,  that  it  is  the  very- 
nature  of  love  to  wish  for  a  return  of  affection.  You  can  easily 
conceive  why  a  fond  mother  rejoices  when  her  infant  child  be- 
comes capable  of  perceiving  and  returning  her  love.  You  can 
conceive  why  her  joy  increases,  when  the  same  child  arrives  at 
an  age  sufficient  to  see  and  acknowledge  her  wisdom  and  love, 
even  in  those  corrections,  which  it  once  perhaps  considered  as 
indicating  a  want  of  affection.  Should  any  of  you  be  called  to 
attend,  for  a  series  of  years,  some  dear  friend  under  mental 
derangement;  and  with  unwearied  love  should  spend  many 
wearisome  days  and  sleepless  nights  in  promoting  his  comfort, 
and  preserving  him  from  self-destruction,  while  he  regarded  you 
as  an  enemy,  considered  your  presence  as  irksome,  and  all  your 
labors  and  precautions  as  needless  and  cruel,  would  you  not 
rejoice,  to  see  his  reason  returning;  to  see  his  eye  once  more 
sparkle  with  intelligence,  and  beam  with  affection;  to  hear  him 
gratefully  acknowledging  and  extolling  your  friendship,  and  to 
perceive  in  all  his  looks  and  actions  that  he  returned  it 7  And 
why  may  we  not  suppose  that  our  compassionate  Redeemer,  and 
even  our  heavenly  Father  is  capable  of  being  affected  in  a  sim- 
ilar way  ?  They  have  loved  all  who  repent  with  an  everlasting 
love,  a  love  stronger  than  death.  But  this  love  is  never  per- 
ceived or  returned  by  the  objects  of  it,  while  they  continue 
impenitent !  On  the  contrary,  they  are  then  enemies  to  God, 
and  often  consider  his  laws,  his  dispensations,  and  even  the  very 
means  which  he  employs  to  bring  tliem  to  himself,  as  destruc- 
tive of  their  happiness.  Similar  feelings  they  exercise  toward 
Christ.  They  see  in  him  no  form  or  comeliness,  and  when  he 
comes  to  bless  and  save  them,  they  are  ready  to  say,  like  the 
man  among  the  tombs,  let  us  alone,  what  have  we  to  do  with 
thee  7  But  when  they  repent,  the  scene  is  changed.  They 
then  come  to  themselves,  and  sit  at  the  feet  of  Jesus  in  their 
right  mind.  The  love  of  God  is  shed  abroad  in  their  hearts, 
the  spirit  of  adoption  is  given  them,  they  cry,  Abba  Father. 
The  law  and  character  of  God  appear  to  them  perfectly  excel- 
lent and  lovely.  The  love  of  Christ  constrains  them  to  live  not 
to  themselves,  but  to  him  who  died  for  them  and  rose  again; 
while  the  genuine  language  of  their  hearts  is.  W  hom  have  Ave 
m  heaven  but  thee  ?  and  there  is  none  in  the  earth  we  desire 
besides  thee.    Bless  the  Lord,  O  our  souls,  and  all  that  is  within 


OVER    REPENTING  SINNERS. 


245 


us,  bless  his  holy  name;  who  forgiveth  all  our  iniquities,  who 
healeth  all  our  diseases. 

Why  do  the  angels  rejoice  over  every  sinner  that  repentetb  1 
They  rejoice, 

1.  Because  God  rejoices.  It  is  said  respecting  David,  that 
whatsoever  the  king  did  pleased  all  the  people.  So  whatever 
God  does,  pleases  all  the  angelic  hosts.  His  Spirit  is  the  soul 
which  guides  and  animates  them  all ;  their  wills  are  swallowed 
up  in  his;  and  his  interest,  glory  and  happiness,  are  dearer  to 
them  than  their  own,  or  rather  are  considered  by  them  as  their 
own.  Hence  his  feelings  govern  theirs.  Is  he  displeased  ?  they 
burn  with  holy  zeal  to  execute  his  vengeance.  Does  he  rejoice  ? 
they  cannot  but  participate  and  echo  back  his  joy.  Like  the 
servants  in  the  parable,  they  rejoice  with  our  heavenly  Father 
when  his  lost  children  are  found,  and  stand  ready  to  assist  in 
affording  them  a  welcome  reception.    They  rejoice, 

2.  Because  it  is  their  disposition  to  rejoice  in  the  happiness  of 
others.  They  literally  love  others  as  they  do  themselves ;  and 
since  they  know  by  experience  the  felicity  which  results  from 
enjoying  the  favor  of  God,  they  cannot  but  wish  that  other 
creatures  should  possess  it.  They  see  in  the  fate  of  the  fallen 
angels,  the  dreadful  consequences  of  God's  displeasure.  They 
cannot  therefore  but  wish  that  others  should  escape  it.  And 
since  they  know  that  repentance  is  the  only  way  in  which  sin- 
ners of  the  human  race  can  escape  God's  anger  and  secure  his 
favor,  they  cannot  but  rejoice  when  any  of  them  repent. 

3.  They  rejoice  when  sinners  repent,  because  God  is  glorified 
and  his  perfections  are  displayed  in  giving  them  repentance  and 
remission  of  sins.  The  perfections  of  God  are  to  be  seen  only 
in  his  works.  His  moral  perfections  are  to  be  seen  only,  or  at 
least  principally,  in  his  works  of  grace.  There  is  more  of  God, 
more  of  his  essential  glory  displayed  in  bringing  one  sinner  to 
repentance,  and  forgiving  his  sins  for  the  sake  of  Christ,  than 
in  all  the  wonders  of  creation.  Agreeably,  the  psalmist  informs 
us,  that  when  the  Lord  shall  build  up  Zion,  that  is,  when  he 
shall  enlarge  his  church,  the  spiritual  Zion,  by  bringing  sinners 
into  it,  he  shall  appear  in  his  glory ;  in  other  words,  shall  appear 
peculiarly  glorious  !  He  does  so.  In  this  work  creatures  may 
see,  if  I  may  so  express  it,  the  very  heart  of  God.  From  this 
work  angels  themselves  have  probably  learned  more  of  God's 


246 


JOY    IN  HEAVEN 


moral  character,  than  they  had  ever  been  able  to  learn  before. 
They  knew  before  that  God  was  wise  and  powerful,  for  they 
had  seen  him  create  a  world.  They  knew  that  he  was  good, 
for  he  had  made  them  perfectly  holy  and  happy.  They  knew 
that  he  was  just,  for  they  had  seen  him  cast  down  their  own 
rebellious  brethren  from  heaven  to  hell  for  their  sins.  But  until 
they  saw  him  give  repentance  and  remission  of  sins  through 
Christ,  they  did  not  know  that  he  was  merciful,  and  tliey  did 
not  know  that  he  could  pardon  a  sinner.  And  O  !  what  an  hour 
was  that  in  heaven,  when  this  great  truth  was  first  made  known  ; 
when  the  first  penitent  was  pardoned  !  Then  a  new  song  was 
put  into  the  mouths  of  angels,  and  while  with  unutterable  emo- 
tions of  wonder,  love  and  praise,  they  began  to  sing  it,  their 
voices  swelled  to  a  higher  pitch,  and  they  experienced  joys  unfelt 
before.  O  how  did  the  joyful  sounds,  his  mercy  endureth  for 
ever,  spread  from  choir  to  choir,  echo  through  the  high  arches 
of  heaven,  and  thrill  through  every  enraptured  angelic  breast; 
and  how  did  they  cry  with  one  voice,  Glory  to  God  in  the  high- 
est ;  on  earth  peace  and  good  will  to  man. 

Nor  is  the  mercy  of  God  the  only  perfection  displayed  in 
this  work.  There  is  more  power  and  wisdom  displayed  in 
bringing  a  sinner  to  repentance,  than  in  creating  a  world;  and 
therefore  as  the  sons  of  God  sang  together  and  shouted  for  joy, 
when  God  laid  the  foundations  of  the  earth,  so  with  still  great- 
er reason  do  they  rejoice  at  beholding  the  wonders  of  the  new 
creation  in  the  souls  of  men.  They  delight  to  watch  the  begin- 
nings of  spiritual  life  in  those  who  had  long  been  dead  in  sin; 
to  see  light  and  order  breaking  in  upon  the  natural  darkness  and 
confusion  of  the  mind;  to  see  the  image  of  Satan  disappearing 
and  to  trace  the  first  lineaments  of  the  image  of  God  in  the  soul. 
With  inexpressible  satisfaction  do  they  see  the  heart  of  stone 
transformed  to  flesh,  notice  the  first  penitential  tears  which  flow 
from  the  sinner's  eyes,  and  listen  to  the  imperfectly  formed  peti- 
tions, the  infant  cries  of  the  young  child  of  grace.  With  the 
utmost  readiness  do  they  descend  from  their  blissful  abode  to 
minister  to  the  new-born  heir  of  salvation,  and  surround  him  in 
joyful  throngs,  celebrating  his  birth-day  with  songs  of  praise. 
Behold,  they  cry,  another  trophy  of  sovereign,  all-conquering 
grace.  Behold  another  captive  delivered  by  the  Son  of  David, 
from  the  bondage  of  sin,  another  lamb  of  his  flock  rescued  from 


OVER    REPENTING  SINNERS. 


24r 


the  paw  of  the  lion  and  the  jaws  of  the  bear.  See  tlie  priiici- 
pahlies  and  powers  of  darkness  foiled;  see  the  strong  man  armed 
cast  out;  see  the  kingdom  of  Jesus  extending,  see  the  image  of 
our  God  multiplied,  see  another  voice  tuned  to  join  in  the  halle- 
hijahs  of  the  heavenly  choirs.  This,  O  our  Creator,  is  thy  work. 
Glory  to  God  in  the  highest.  This,  O  adorable  Immanuel,  is 
the  effect  of  thy  sufferings.  Hosanna  to  the  Son  of  David. 
Blessing  and  honor  and  power  be  unto  him  that  sitteth  on  the 
throne  and  to  the  Lamb  forever. 

Inferences.  From  this  subject  we  infer,  1st,  the  incalculable 
worth  of  the  human  soul.  To  say  that  there  is  joy  in  heaven 
over  one  sinner  that  repenteth,  is  to  say  all  that  can  be  said  or 
imagined  on  this  subject.  Our  Saviour  himself,  who  spoke  as 
never  man  spake,  could  say  nothing  more  expressive  of  the  worth 
of  the  soul  than  this;  for  in  heaven  the  real  value  of  this  im- 
mortal spark  of  intelligence  is  known ;  and  were  it  not  a  jewel 
of  inestimable  worth,  never  would  its  loss  have  grieved  God  at 
the  heart ;  never  would  he  have  given  his  only  Son  to  redeem 
it;  never  would  he  rejoice,  and  call  on  all  the  heavenly  hosts  to 
rejoice  with  him  on  its  recovery.  It  can  surely  be  no  trifle  which 
excites  so  deep  an  interest  in  the  hearts  of  celestial  beings.  It 
can  be  no  trifle,  the  acquisition  of  which  increases  the  already 
ineffable  joys  of  heaven.  Yet  such  is  the  wretched  infatuation 
of  mankind,  that  they  almost  universally  neglect  this  precious 
jewel,  and  barter  it  for  bubbles,  vanities  and  dreams,  though  a 
thousand  worlds  so  bought,  were  bought  too  dear. 

2.  From  this  subject  we  infer,  that  the  consequences  of  dying 
in  an  impenitent  state  will  be  unspeakably  dreadful.  You  can- 
not but  be  sensible,  my  friends,  that  the  inhabitants  of  heaven 
knew  perfectly  well,  what  these  consequences  will  be  ;  and  did 
they  not  know  them  to  be  dreadful,  unspeakably  dreadful,  would 
they  thus  rejoice  over  every  sinner,  who  escapes  them  by  repent- 
ance? If  no  punishment  av/aits  impenitent  sinners  in  a  future 
state,  or  if  their  punishment  be  short  in  duration,  or  trifling  in 
degree,  would  celestial  beings  thus  rejoice  to  see  sinners  repent? 
When  you  see  a  mother  transported  with  joy  at  the  recovery  of 
a  sick  child,  do  you  not  infer,  that  she  considered  the  disease  as 
very  dangerous?  So  when  we  see  the  inhabitants  of  heaven 
rejoicing  with  new  joys  over  a  penitent  sinner,  must  we  not 
infer  that  they  consider  the  punishment  from  which  he  has  es- 
caped as  inconceivably  dreadful? 


248 


JOY    IN  HEAVEN 


3.  From  this  subject  we  infer,  that  all  who  repent  will  certainly 
persevere  and  be  saved.  Suppose,  for  one  moment,  that  such 
may  fall  and  perish?  Would  God,  would  Christ,  would  angels 
then  rejoice  to  see  sinners  repent?  To  see  them  placed  in  a 
situation  where  they  had  nothing  to  support  them,  but  their  own 
faithfulness  to  grace  received?  Would  they  rejoice  to  see  peni- 
tent sinners  in  a  situation  from  which  perfect  Adam  fell,  and 
which  holy  angels  failed  to  keep?  No,  they  would  rather  weep 
to  see  a  weak,  frail  creature  placed  in  a  situation  from  which  he 
would  immediately  fall,  fall  into  a  state  if  possible,  more  help- 
less than  that  from  which  Sovereign  grace  had  raised  him. 

4.  What  an  astonishing  view  does  this  subject  give  us  of.  the 
benevolence  of  angels.  Though  they  are  perfectly  happy,  and 
though  our  character  and  conduct  must  to  them  appear  incon- 
ceivably hateful,  yet  they  forget  themselves  to  think  of  us;  they 
forget  their  own  happiness  to  rejoice  in  ours.  That  we  may 
more  fully  conceive  of  their  benevolence,  it  is  necessary  to  re- 
collect, that  they  have  the  strongest  possible  temptations  to  envy 
tis;  and  this  they  would  do,  did  they  in  the  smallest  degree 
resemble  mankind;  for  God  passed  by  their  fallen  brethren,  and 
provided  no  Saviour  for  them.  Christ  took  not  on  him  the 
nature  of  angels,  but  he  took  on  him  the  seed  of  Abraham;  and 
now  they  see  us  sinful  worms  of  the  dust,  through  Sovereign 
grace,  not  only  plucked  as  brands  from  the  fires,  in  which  their 
fallen  brethren  are  consumed,  but  even  exalted  above  themselves 
in  glory  and  felicity,  being  made  the  childreu  of  God,  while  they 
arc  only  his  servants.  Yet  instead  of  envying  us  on  this  ac- 
count, or  murmuring  at  God's  distinguishing  grace,  they  rejoice 
in  our  happiness.  Yes,  let  us  hear,  and  be  confounded  and  hide 
our  faces  with  shame  in  the  dust;  these  beuevolenl  beings  re- 
joice to  see  sinful  creatures  of  an  inferior  order  exalted  above 
themselves.  Nay  more,  they  cheerfully  condescend  to  be  our 
servants,  even  while  we  are  clothed  in  sinful  flesh;  and  to  min- 
ister to  us  as  heirs  of  salvation.  This  is  the  charity  which 
seeketh  not  her  own.  This  is  to  love  one's  neighbor  as  one's  self, 
this  is  indeed  the  temper  of  the  Son  of  God.  My  friends,  are 
you  not  certain,  that  we  naturally  know  nothing  of  such  a 
temper?  Are  you  not  sensible,  that  such  creatures  as  we  are 
ty  nature,  must  be  created  anew,  before  we  can  imitate  these 
benevolent  beings?    Are  you  not  convinced  that  if  this  be  the 


OVER    KEPENTING  SINNERS. 


249 


temper  of  heaven,  we  must  all  be  born  again  before  we  can  see 
the  kingdom  of  God  7 

5.  From  this  subject  we  may  learn  whether  we  are  prepared 
for  heaven.  We  presume  none  will  deny  that  preparation  for 
heaven  implies  something  of  a  heavenly  temper.  If  then,  we 
are  thus  prepared  we  have  something  of  such  a  temper.  Like 
the  angels,  we  are  pleased  with  God's  sovereignty,  and  rejoice 
when  sinners  repent.  We  desire  and  pray  that  the  kingdom  of 
God  may  come  and  his  will  be  done  on  earth  as  it  is  in  heaven. 
We  are  willing  to  do  and  suffer  much  to  promote  the  salvation 
of  sinners ;  and  we  are  willing  that  others  should  do  and  suffer 
more,  so  as  to  outshine  and  eclipse  ourselves.  If  this  be  our 
temper,  we  need  no  angel  to  come  from  heaven  and  tell  us  that 
our  names  are  written  in  the  Lamb's  book  of  life.  There  has 
already  been  joy  over  us  in  heaven  as  penitent  sinners,  and  ere 
many  years  have  elapsed,  there  will  be  fresh  joy  over  us  on  our 
arrival  there.  But  if  we  know  nothing  of  this  temper,  if  we 
are  dissatisfied  with  the  sovereign,  distinguishing  grace  of  God, 
if  it  gives  us  no  pleasure,  to  hear  of  the  effusions  of  the  divine 
Spirit,  to  see  sinners  repenting  and  flocking  to  Christ;  if  like  the 
proud  elder  brother,  we  feel  envious  when  we  behold  penitent 
prodigals  rejoicing  in  the  truth ;  or  like  the  Pharisees,  are  dis- 
pleased to  hear  new-born  souls  crying,  Hosannas  to  the  Son  of 
David;  or  if  we  are  unwilling  to  spend  and  be  spent  in  promot- 
ing the  spread  of  the  gospel,  and  the  salvation  of  sinners — it  is 
certam  that  we  in  no  respect  resemble  the  angels  of  God ;  we 
cannot  share  in  their  joys,  or  join  in  their  songs;  and  unless  our 
hearts  should  be  renovated  by  divine  grace,  we  shall  never  enter 
the  kingdom  of  heaven. 

Once  more.  Do  the  inhabitants  of  heaven  rejoice  when  sin- 
ners repent  7  Then  they  rejoice  in  all  the  means  which  are 
employed  to  bring  sinners  to  repentance.  If  this  be  the  case, 
with  what  joyful  emotions  must  they  contemplate  the  prospect, 
which  our  world  begins  to  present  to  their  view.  In  this  fallen, 
ruined  world,  once  sunk  in  ignorance  and  wickedness,  where 
Satan  reigned  with  almost  unlimited  sway,  they  now  see  many 
societies  formed,  and  a  variety  of  means  employed  to  diflfuse  the 
knowledge  of  Christ  and  reconcile  men  to  God.  The  sound  of 
the  everlasting  gospel  has  gone  out  into  all  the  earth.  The 
Scriptures  of  truth  are  flying,  as  it  were,  on  an  angel's  wing 
VOL.  III.  32 


250 


JOY    IN  HEAVEN 


throughout  the  world;  and  soon,  we  trust,  will  every  nation,  and 
kindred,  and  people  hear  them  speaking  to  them  in  their  own 
tongue,  and  declaring  the  wonderful  works  of  God.  Already 
from  the  farthest  parts  of  the  earth  have  we  heard  songs,  even 
glory  to  the  righteous.  These  songs  have  also  been  heard  in 
heaven,  and  have  there  doubtless  called  forth  new  songs  of  praise 
to  him,  who  is  wise  in  counsel  and  wonderful  in  working,  the 
real  author  of  every  thing  amiable  or  excellent  both  in  heaven 
and  on  earth.  Over  every  institution  for  the  spread  of  the  gospel, 
which  he  has  prompted  his  creatures  to  form,  there  has,  we 
doubt  not,  been  joy  in  heaven.  Comparatively  feeble  as  are  the 
means,  and  circumscribed  as  are  the  operations  of  this  Mission- 
ary Society,  we  doubt  not  that  angels  rejoiced  in  its  formation. 
We  doubt  not  (hat  they  are  now  looking  down  with  mingled 
emotions  of  wonder,  thankfulness,  and  love,  to  see  those  who 
are  by  nature  children  of  wrath,  enemies  to  God,  and  entirely 
destitute  of  concern  for  his  glory  or  for  the  happiness  of  his 
creatures,  engaged  in  devising  means  to  bring  their  perishing 
fellow  sinners  to  repentance.  We  are  certain  that  every  sinner 
who  has  been  brought  to  repentance  by  the  exertions  of  this 
Society,  has  occasioned  joy  in  heaven,  joy  to  God,  to  his  Son, 
to  his  Spirit,  and  to  angels.  My  fathers  and  brethren,  what  an 
encouraging  thought  is  this?  How  should  it  animate  us  to  re- 
flect, that  our  feeble  exertions  produce  joy  in  heaven;  that 
heaven  from  which  all  our  present  blessings  come,  and  in  which 
all  our  future  happiness  is  to  be  enjoyed.  What  more  noble,  or 
more  glorious  motive  of  action  can  we  have  in  view,  than  to 
glorify  God,  produce  joy  in  heaven,  and  rescue  sinners  from  hell. 
Had  we  been  made  instrumental  in  doing  this  once  only;  had 
only  one  sinner  been  brought  to  repentance  in  consequence  of 
the  exerl ions  of  this  Society,  ii  would  have  been  a  rich,  and 
abundant  reward  for  all  that  has  been  done.  But  through  divine 
grace  we  have  reason  to  hope,  that  there  has  been  not  only  one, 
but  many.  Let  us  then,  bless  God  and  take  courage,  remem- 
bering that  he  who  converts  a  sinner  from  the  error  of  his  way, 
shall  save  a  soul  from  death  and  hide  a  multitude  of  sins. 

In  view  of  these  truths,  my  hearers,  it  surely  cannot  be  nec- 
essary to  solicit  your  assistance  in  carrying  into  effect  the  objects 
of  this  society.  We  do  not  solicit  it.  We  will  not  ask  you  to 
bestow  favors  on  Christ;  but  we  tell  you  that  Christ  is  ready  to 


OVER    REPENTING  SINNERS. 


251 


bestow  a  favor  on  you.  The  rightful  possessor  and  proprietor 
of  heaven  and  earth;  he,  who  though  he  was  rich,  for  your  sakes 
became  poor,  that  you  through  his  poverty  might  be  rich,  con- 
descends to  accept  of  your  assistance  to  do  that,  which  he 
could  with  infinite  ease  accomplish  without  it.  He  condescends 
to  accept  as  a  gift,  a  small  portion  of  his  own  bounty,  when  he 
might  justly  demand  the  whole  as  a  debt;  and  if  a  poor  subject 
would  consider  it  as  a  favor  for  his  sovereign  to  accept  some 
worthless  gift  at  his  hand,  and  reward  him  for  it  a  thousand 
fold,  how  thankful  should  we  be,  that  the  King  of  kings,  con- 
descends to  accept  and  reward  our  sinful  services;  and  how 
joyfully  should  v.'e  seize  every  opportunity  that  is  offered  us  of 
doing  or  suffering  any  thing  for  the  sake  of  Christ. 

But  let  us  never  forget,  that  if  we  would  have  our  services 
acceptable,  our  hearts  must  go  with  them.  Like  the  Macedonian 
Christians,  we  must  first  give  our  own  selves  to  the  Lord, 
presenting  our  bodies  as  living  sacrifices,  holy  and  acceptable  to 
God,  which  is  our  reasonable  service.  My  friends,  are  there 
any  of  us  who  have  neglected  to  do  this?  any  over  whom  the 
inhabitants  of  heaven  have  never  rejoiced?  If  so.  it  becomes 
us  to  repent  without  delay.  To  the  immediate  performance  of 
this  duty,  my  impenitent  hearers,  you  are  urged  by  every  motive 
which  is  calculated  to  influence  rational  beings.  You  are  urged 
to  it  by  the  plain,  positive  command  of  Jehovah.  God  now 
commandeth  all  men  every  where  to  repent.  We  lay  this  com- 
mand across  your  path.  You  cannot  proceed  one  step  farther  in 
a  sinful  course,  without  treading  it  under  foot.  You  are  urged 
to  it  by  a  regard  to  your  own  interest ;  for  except  ye  repent,  ye 
shall  all  likewise  perish.  You  are  urged  to  it  by  all  the  blessed 
angels,  who  are  waiting  with  desire  to  rejoice  in  your  conversion. 
Above  all,  you  are  most  powerfully  urged  to  it  by  the  blessed 
Redeemer,  whom  you  are  under  the  strongest  possible  obligations 
to  love  and  obey.  He  has  done  and  suffered  much  for  you. 
For  you  he  has  tasted  death.  For  you,  he  cheerfully  endured 
the  scoffs  and  cruelties  of  men;  the  rage  and  malice  of  devils; 
and  the  overwhelmning  weight  of  his  Father's  wrath.  In 
return  for  all  this,  he  requests  of  you  one  small  favor.  He 
merely  requests  you  to  repent  and  be  happy.  If  you  comply 
with  this  request,  he  will  see  of  the  travail  of  his  soul  and  be 
satisfied.    He  will  consider  the  joy  resulthig  from  your  repen- 


252 


JOT    IN  HEAVEN 


tance,  as  a  sufficient  recompense  for  all  that  he  has  done  and 
suffered  in  your  behalf  O  then,  be  persuaded,  my  friends,  to 
comply  with  this  request.  Be  persuaded  to  give  joy  to  God,  to 
his  Son,  and  to  the  blessed  angels,  to  make  this  day  a  festival  in 
heaven  by  repenting.  Even  now  your  heavenly  Father  is  waiting 
for  your  return,  and  the  Redeemer  stands  ready  with  expanded 
arms  to  receive  you.  Even  now  the  white  robes  and  the  ring 
are  provided,  and  the  fatted  calf  is  made  ready  to  feast  returning 
prodigals.  Even  now  angels  and  archangels  are  ready  to  pour 
forth  their  most  joyful  songs  to  celebrate  your  return.  And  will 
you  then,  by  persisting  in  your  impenitence,  seal  up  their  lips? 
Will  you  render  all  this  preparation  in  vain;  and  slight  the 
raiment  and  the  banquet  which  God  has  provided?  Will  you 
go  away  impenitent,  and  thus  practically  say,  there  shall  be  no 
joy  in  heaven  this  day  on  our  account.  God  shall  not  be  glo- 
rified, Christ  shall  not  be  gratified,  angels  shall  not  rejoice  if  we 
can  prevent  it?  If  there  be  any  present,  of  whose  feelings  and 
conduct  this  is  the  language,  we  solemnly  but  reluctantly  declare 
unto  you,  in  the  name  of  Jehovah,  that  God  and  his  Son  shall 
be  glorified,  and  there  shall  be  joy  over  you  in  heaven,  notwith- 
standing all  your  endeavors  to  prevent  it.  Never  shall  any 
of  his  creatures  rob  God  of  his  glory ;  and  if  you  will  not  con- 
sent that  his  grace  shall  be  glorified  in  your  salvation,  he  will 
be  compelled  to  glorify  his  justice  in  your  everlasting  destruction. 
If  you  will  not  allow  the  inhabitants  of  heaven  to  rejoice  in 
your  repentance,  their  love  of  justice,  truth  and  holiness,  will 
constrain  them  to  rejoice  in  your  condemnation,  and  to  sing 
alleluia,  while  the  smoke  of  your  torment  ascendeth  up  forever 
and  ever.  Hear  then,  ye  immortal  spirits,  ye  probationers  for 
eternity,  ye  heirs  of  heaven  or  hell,  hear  and  obey,  before  it  is 
too  late,  the  warning,  inviting  voice  which  calls  you  to  repent. 


[Note.  This  sermon  was  preached  before  the  Maine  Missionary  Society, 
Juwe,  1812.] 


SEEMON  LXIX. 


THE    OPPRESSED    SOUL    SEEKING  DIVINE 
INTERPOSITION. 


O  Lord,  I  am  oppressed ;  undertake  for  me.  —  Isaiah  xxxviii.  14. 

These  words  compose  part  of  a  psalm,  penned  by  Hezekiah, 
king  of  Judah,  on  his  miraculous  recovery  from  a  dangerous 
disease.  In  the  first  part  of  this  psalm,  he  describes  the  views 
and  feelings  which  occupied  his  mind  when  he  saw  himself 
apparently  on  the  brink  of  the  grave.  From  this  description, 
it  appears  that,  though  he  had  been  one  of  the  best  kings  with 
which  God  ever  blessed  a  nation,  he  viewed  his  sins  as  great 
and  numerous,  and  felt  that  he  was,  on  account  of  them,  justly 
exposed  to  the  divine  displeasure.  Hence  death  appeared 
dreadful  to  him,  and  his  dread  of  it  was  increased  by  the  dark- 
ness which,  at  that  time,  before  Christ  had  brought  life  and 
immortality  to  light,  hung  over  a  future  state.  Hence  too  he 
was  assailed  by  fearful  apprehensions  of  God's  anger.  I  reck- 
oned, says  he,  that  as  a  lion  he  will  crush  me  in  pieces ;  he  will 
cut  me  off  with  pining  sickness ;  from  day  to  night  he  will  make 
an  end  of  me. .  In  consequence  of  these  apprehensions  he  could 
neither  look  nor  ask  for  help  from  God  with  confidence,  as  he 
had  been  accustomed  to  do.  My  eyes,  he  exclaims,  fail  upward ; 
that  is,  I  cannot  look  upward,  cannot  look  to  heaven  for  relief 
and  consolation,  as  I  formerly  could.  And  when  he  endeavored 
to  pray,  he  found  that  he  oflfered  nothing  which  deserved  the 


254 


THE     OPPRESSED  SOUL 


name  of  prayer ;  for  unbelief  and  despondency  prevailed.  Like 
a  crane  or  a  swallow,  says  he,  so  did  I  chatter ;  that  is,  my 
prayers  were  little  better  than  the  complaints  of  a  bird  entangled 
in  the  snare  of  the  fowler.  Finally,  he  gave  up  all  hope,  and 
cried  in  bitterness  of  soul,  I  shall  not  see  the  Lord,  even  the 
Lord  in  the  land  of  the  living.  But  to  the  righteous  there 
ariseth  light  in  the  darkness.  There  did  in  this  case.  And  as 
soon  as  it  began  to  dawn,  faith  revived,  and  he  cried,  though 
still  with  a  feeble  voice,  O  Lord,  I  am  oppressed ,  undertake  for 
me ;  that  is,  be  my  help  and  deliverer,  make  my  cause  thine 
own,  and  do  all  that  for  me  which  thou  seest  to  be  necessary. 

My  hearers,  if  language  was  ever  uttered  by  man,  which  all 
men  ought  to  adopt;  if  a  petition  was  ever  presented  by  man, 
which  all  men  ought  to  present  before  the  mercy-scat,  it  is  this. 
It  is  the  very  language  which  every  soul  does  in  effect  adopt, 
when  it  applies  to  Jesus  Christ  in  the  exercise  of  faith.  Would 
to  God,  1  could  persuade  you  all  tp  adopt  it  from  the  heart. 
Then  would  your  salvation  be  secure.  I  must  make  the  attempt, 
though  I  must  confess  with  very  feeble  hopes  of  success.  With 
this  view  I  shall  endeavor  to  show, 

L  That  you  all  need  some  one  to  undertake  for  you ;  in  other 
words,  you  need  some  one  to  make  your  cause  his  own,  and  to 
assist  you  in  performing  that  work,  on  the  performance  of  which 
your  everlasting  happiness  depends.  You  are  not  indeed,  like 
Hezekiah,  on  the  bed  of  sickness,  and  apparently  on  the  brink 
of  the  grave;  but  you  soon  will  be  there;  and  even  before  that 
time  arrives,  as  well  as  then,  and  afterwards,  you  will  need, 
greatly  need  some  one  to  make  your  cause  and  your  work  his 
own.    But,  more  particularly,  you  need  some  one  to  undertake, 

L  To  support  and  comfort  you  under  the  trials  of  life,  and 
carry  you  safely  through  them.  None  of  you  know  how 
numerous  or  how  severe  may  be  the  trials  which  await  you. 
This  remark  applies  with  particular  force  to  all  who  have  not 
far  passed  the  meridian  of  life.  If  you  live  to  old  age,  your 
afflictions,  in  all  probability,  will  not  be  few.  One  thing  at  least 
is  almost  certain.  If  you  live  to  that  age,  you  will  oudive 
nearly  all  the  friends  and  companions  of  your  youth;  nearly  all 
whose  affection  and  society  now  make  life  pleasant.  One  after 
another,  they  will  drop  into  the  grave,  and  each  successive  los.s 
will  give  your  heart  a  pang.    Some,  who  are  now  your  friends, 


SEEKING    DIVINE  INTERPOSITION. 


255 


will  become  your  enemies,  or  at  least  their  friendship  for  you 
will  cool,  and  this  may  give  you  a  pang  still  more  severe.  Some 
of  you  will  lose  children,  perhaps  all  your  children  ;  others  will 
see  their  children  conduct  in  such  a  manner,  that  they  will  often 
wish,  though  in  vain,  that  they  had  been  written  childless; 
others  will  meet  with  pecuniary  losses  and  disappointments,  and 
perhaps  be  constrained  to  leave  their  children  almost  or  alto- 
gettTer  unprovided  for.  Look  back  upon  the  history  of  this 
town  for  a  few  years,  and  you  will  not  doubt  that  some  who 
are  now  wealthy  will  be  called  in  their  old  age  to  struggle  with 
want,  and  die  in  poverty.  And  those  who  escape  these  trials 
must  encounter  the  unavoidable  evils  which  wait  upon  declining 
years.  You  must  suffer  pain  and  sickness,  your  senses  and 
faculties  will  decline;  you  will  be  eclipsed  by  younger  rivals; 
you  will  begin  to  feel  that  you  are  becoming  less  useful,  and 
perhaps  less  respected;  you  will  gradually  lose  your  capacity 
for  exertion,  and  for  enjoyment;  and  every  year,  as  it  passes 
over  your  heads,  will  take  something  from  your  diminishing 
gratifications,  and  add  something  to  your  increasing  infirmities. 
Youth,  beauty,  vivacity  and  vigor  will  be  gone  never  to  return ; 
and  the  certainty  that  death  is  not  far  distant  will,  unless  you 
are  prepared  for  it,  embitter  your  reflections,  and  prevent  you 
from  drawing  comfort  from  within.  Such  is  the  common  lot  of 
man.  But  some  of  you  will  doubtless  meet  with  afilictions  still 
more  severe, — and  all  are  liable  to  meet  with  them, — afilictions, 
which  will  wring  your  hearts  with  agony,  and  tempt  you  to 
seek  relief  by  forbidden  means.  And  do  you  not  then,  need 
some  one  to  undertake  that  he  will  support  and  comfort  you 
under  these  trials,  that  he  will  make  them  all  work  together  for 
your  good,  and  finally  bring  you  out  purified  and  refined,  as 
gold  out  of  the  furnace  ?  When  relatives,  children,  and  friends 
shall  die,  or  prove  unkind,  will  you  need  no  one  to  supply  their 
place  in  your  affections,  and  console  you  for  their  loss  ?  When 
earthly  possessions  are  taken  away,  will  you  need  no  one  who 
can  give  you  durable  riches?  When  your  body,  or  your  mind, 
or  both  together,  shall  be  diseased,  will  you  need  no  kind  phy- 
sician to  administer  relief  7  Finally,  when  youth  and  spright- 
liness  and  vigor  are  gone,  when  heart  and  flesh  fail,  will  you 
not  need  some  one  who  can  be  the  strength  of  your  heart,  and 
your  portion  forever.    Yes,  my  hearers,  my  frail,  dying  hearers, 


256 


THE    OPPRESSED  SOUL 


you  do,  indeed  you  do,  need  some  one  who  can  undertake  to 
perform  all  these  things  for  you. 

2.  You  need  some  one  who  can  undertake  to  be  your  guide 
through  life.  The  Scriptures  assure  us,  that  it  is  not  in  man 
who  walketh,  to  direct  his  own  steps,  and  a  very  limited  obser- 
vation will  convince  us  that  this  assertion  is  strictly  true.  We 
cannot  look  around  us  without  seeing  numberless  instances,  in 
which  passion,  prejudice  and  evil  example  lead  men  astray; 
and  we  must  be  very  young  indeed,  or  very  much  favored,  if 
the  same  causes  have  not  already  led  us  into  errors.  Even  if 
men  were  less  under  the  influence  of  these  pernicious  counsel- 
lors than  they  are,  yet  as  they  cannot  look  into  futurity,  nor 
foresee  the  consequences  of  events,  they  would  greatly  need  a 
guide  who  can  do  both.  Such  a  guide  is  necessary  even  to  our 
happiness  in  the  present  life.  For  one  proof  of  this,  look  at  the 
connections  which  men  form.  As  the  young  come  forward  on 
the  stage  of  life,  they  connect  themselves,  and  can  scarcely 
avoid  connecting  themselves  in  various  ways  with  their  fellow 
creatures.  They  choose  associates,  friends,  partners  in  business, 
and  perhaps  partners  for  life.  Much  of  their  success  and  hap- 
piness in  the  world  depends  on  their  making  a  wise  choice. 
Yet,  as  they  cannot  search  the  heart,  they  are  exceedingly  liable 
to  be  deceived  in  the  character  of  those  with  whom  they  form 
connections,  and  to  make  a  choice  of  which  they  will  bitterly 
repent.  They  are  especially  liable  to  such  mistakes,  because 
they  form  most  of  their  connections  in  early  life,  when  they  are 
rash,  inexperienced,  and  unacquainted  with  mankind.  And 
how  fatal  may  such  mistakes  prove.  We  may  choose  friends 
who  are  vicious  or  impious,  and  who  will  corrupt  our  principles 
or  our  morals.  We  may  choose  partners  in  business,  who  will 
prove  imprudent  or  dishonest,  and  plunge  us  into  inextricable 
embarrassments.  We  may  choose  partners  for  life,  whose  tem- 
per and  conduct  will  make  life  a  burden.  Even  if  we  choose 
those  whose  characters  are  good,  we  may  be  deceived  ;  for  how 
many,  whose  morals  are  correct  in  youth,  prove  unkind  or  licen- 
tious or  intemperate  in  after  life.  For  proofs  of  this,  look  at  the 
many  unhappy  families  which  are  every  where  to  be  found. 
Look  at  the  many  wives,  whose  lives  are  embittered  by  husbands 
miprovident,  or  passionate,  or  unfaithful,  or  intemperate.  Once 
they  appeared  moral,  amiable,  affectionate ;    but  now  how 


SEEKING    DIVINE  INTERPOSITION. 


257 


changed  !  Look  too  at  the  husbands  whose  peace  is  destroyed, 
whose  home  is  disturbed  by  the  temper  or  conduct  of  their  part- 
ners ;  and  who  are  driven  to  seek  abroad  that  quiet  which  their 
own  firesides  do  not  afford.  Now  who  can  assure  you,  my 
young  friends,  that  you  will  not  form  connections  which  will 
prove  productive  of  similar  evils?  Who  can  assure  you  that 
persons,  who  are  now  apparently  all  that  you  can  wish  them  to 
be,  will  not  hereafter  adopt  vicious  courses,  and  pierce  your 
hearts  through  Avith  many  sorrows  1  Surely  then  you  need  a 
guide,  a  counsellor,  who  knows  not  only  what  is  in  man,  but 
what  every  man  will  prove  to  be  in  future  life.  Without  such 
a  guide,  you  are  every  day  liable  to  mistakes  which  Avill  shed  a 
disastrous  influence  on  all  your  succeeding  days. 

But  if  you  need  such  a  guide  as  it  respects  this  world,  how 
much  more  as  it  respects  the  world  to  come.  You  do  not, 
I  presume,  doubt,  that  your  happiness  hereafter  will  depend 
upon  the  path  which  you  pursue  here.  Now  consider  a  moment 
how  many  different  paths  present  themselves  to  your  choice, 
each  one  of  which  is  declared  by  those  who  walk  in  it  to  be 
right.  Consider  how  numerous,  and  how  various  are  the  relig- 
ious opinions  which  prevail  in  the  world,  and  in  how  different 
a  manner  different  interpreters  explain  the  Scriptures.  Consider 
too,  your  own  passions,  inclinations  and  prejudices,  and  how 
powerful  an  influence  they  exert  to  lead  you  astray.  Consider 
that,  not  your  hearts  only,  but  even  your  intellectual  faculties 
are  injuriously  affected  by  sin,  and  that  ten  thousand  tempta- 
tions and  evil  examples  will  assail  you.  Now  who  is  to  guard 
you  against  all  these  evils,  who  is  to  teach  you  which  of  all  the 
ways  that  open  before  you,  is  the  only  right  way  7  Who  is  to 
guide  you  in  that  way,  and  prevent  you  from  turning  aside, 
when  you  have  found  it?  Surely  you  need  some  infallible 
guide  to  do  this ;  some  one  who  can  and  will  undertake  to  in- 
struct and  guide  you  in  the  way  of  peace.  Not  more  does  the 
helpless  infant  need  a  mother's  care,  than  you  need  such  a 
counsellor  and  guide.  If  any  of  you  are  still  unconvinced  of 
this  truth,  cast  your  eyes  around  upon  your  fellow  travellers,  and 
upon  those  who  have  preceded  you  in  the  journey  of  life.  See 
how  many  of  them  have  wandered  and  lost  themselves.  Hear 
the  voice  of  inspiration  assuring  you,  that  comparatively  few  of 
them  have  found  the  straight  and  narrow  way  to  life,  and  that 
VOL.  m,  33 


258 


THE    OPPRESSED  SOUL 


none  of  them  ever  found  it  without  a  guide.  And  are  you 
wiser,  can  you  hope  to  be  more  successful  than  all  who  nave 
preceded  you  ?  Can  you,  alone  and  unguided,  safely  prosecute 
that  journey  which  has  proved  fatal  to  so  many  thousands  of 
your  race  ? 

3.  Still  more  do  you  need  some  one  who  will  undertake  to 
afford  you  effectual  assistance  in  subduing  your  spiritual  ene- 
mies, the  enemies  which  oppose  your  salvation.  These  enemies 
are  numerous  and  powerful,  artful  and  indefatigable;  they  have 
already  enslaved  and  destroyed  myriads  of  your  fellow  creatures, 
and  no  man  ever  overcame  them  without  assistance.  Of  these 
enemies  the  first  class  is  composed  of  your  own  sinful  appetites, 
passions,  and  inclinations.  If  you  know  any  thing  of  yourselves 
you  know  that  these  are  adversaries  to  your  salvation.  You 
know  that  they  are  perpetually  aiming  to  lead  you  astray,  to 
carry  you  far  from  God,  to  withdraw  your  attention  from  spir- 
itual and  eternal  objects,  and  to  oppose  at  every  step  your 
return  to  duty.  You  know  that,  if  a  man  follows  where  they 
lead,  he  will  never  become  rehgious.  And  is  it  easy  to  avoid 
following  where  they  lead  ?  Is  it  easy  to  turn  them,  and  make 
them  point  toward  heaven  ?  Is  it  easy  to  bring  them  into  wil- 
ling subjection  to  reason  and  revelation  1  If  you  ever  made  the 
attempt,  you  know  it  is  not.  You  know  it  is  like  attempting  to 
make  water  flow  up  an  acclivity.  And  do  you  then  need  no 
one  to  assist  you  against  these  enemies?  enemies  who  are  seated 
and  fortified  in  your  own  bosoms,  who  are  a  part  of  yourselves, 
who  never  sleep  when  you  are  awake,  and  who  seem  to  be  not 
only  irritated  but  even  strengthened  by  opposition  1  Can  even 
the  most  moral  young  person  before  me  be  sure  that  these  ene- 
mies will  not  render  him  the  slave  of  open  vice  and  immorality 
before  he  dies?  Can  he  be  sure  that  his  appetites  will  not  lead 
him  to  gluttony,  intemperance  or  sensuality?  Can  he  be  sure 
that  his  passions  will  not  betray  him  into  other  vices  equally 
ruinous?  No;  and  he  who  feels  most  confident  of  his  own 
strength,  only  betrays  his  own  self-ignorance,  and  is  most  likely 
to  fall.  Hundreds  have  died  drunkards,  debauchees,  and  even 
murderers,  who  once  as  little  feared  becoming  such  characters 
as  any  of  you  do  now;  and  who,  if  their  future  conduct  had 
been  revealed  to  them,  would  have  exclaimed  with  Hazael, 
What !  is  xh, '  ssrvant  a  dog,  that  he  should  do  this  great  thing? 


SEEKING    DIVINE    INTERPOSITION.  259 

And  even  if  your  appetites  and  passions  should  not  lead  to  open 
vice,  they  may  keep  you  in  an  irreligious  state,  and  thus  pre- 
vent your  salvation. 

Another  of  these  enemies  is  the  world.  I  use  the  term  in  its 
most  extensive  sense,  as  including  all  worldly  objects  and 
worldly  men.  It  would  require  a  volume  to  exhibit  the  various 
ways  in  which  the  world,  used  in  this  sense,  opposes  your  salva- 
tion; I  can  now  do  little  more  than  hint  at  them.  I  only  ask, 
do  not  the  pleasures  and  gratifications  of  the  world  allure  you? 
Do  not  its  honors  and  possessions  entangle  your  affections  1  Do 
not  its  cares  and  concerns  occupy  your  mind?  Does  not  the 
dread  of  its  contempt  influence  you  ?  Does  not  the  weight  of 
its  example,  the  torrent  of  its  customs  press  on  you  with  a  force 
almost  irresistible  ?  May  not  our  Saviour  say  of  thousands  in 
every  age,  as  St.  Paul  said  of  Demas,  They  have  forsaken  me, 
having  loved  this  present  world?  In  a  word,  does  not  the  world 
weigh  almost  as  heavily  upon  the  souls  of  men,  as  this  globe 
itself  would  weigh  upon  their  bodies,  were  they  placed  under 
its  pressure  ?  Say  then,  frail,  sinful  mortal,  can  you  unassisted 
bear  up  against  this  pressure?  Can  you,  single  handed,  with- 
stand a  world  in  arms,  a  world  too,  which  has  so  strong  a  party 
in  your  own  breasts,  ever  ready  to  betray  you  into  its  power  ? 
My  friends,  the  man  who  supposes  that  he  needs  no  assistance 
against  this  enemy,  no  mighty  ally  to  undertake  for  him,  never 
attempted  to  subdue  it,  but  has  ever  been,  and  still  is,  its  willing 
captive,  its  slave. 

I  might  mention  the  tempter,  him  whom  inspiration  emphat- 
ically styles  the  adversary,  as  another  enemy  who  opposes  your 
salvation;  but  those  whom  I  am  addressing  would  probably 
believe  nothing  that  I  could  say  on  this  subject,  even  though  I 
should  enforce  it  by  quotations  from  the  Scriptures.  I  must 
however  remind  you  of  the  inspired  assertion,  that  those  who 
would  be  soldiers  of  Jesus  Christ,  the  Captain  of  our  salvation, 
must  wrestle  not  only  against  flesh  and  blood,  not  only  against 
their  own  sinful  passions  and  the  opposition  of  sinful  men,  but 
against  principalities,  against  powers,  against  spiritual  wicked- 
ness, or  the  spirits  of  wickedness.  And  I  must  assure  you  that 
those,  who  were  possessed  by  evil  spirits  in  our  Saviour's  time, 
would  as  soon  have  freed  themselves  from  these  tyrants,  as  any 
man  unassisted  will  free  himself  from  those  snares  of  the  devil, 


260  THE    OPPRESSED  SOUL 

in  which  he  takes  and  holds  men  captive  at  ins  will.  But, 
4.  Most  of  all  do  you  need  some  one  who  can  and  who  will 
undertake  to  plead  your  cause  in  heaven,  and  effect  a  reconcili- 
ation between  you  and  your  justly  offended  God.  You  are  all, 
my  hearers,  sinners.  That  you  are  so,  at  least  in  some  degree, 
none  of  you  will  deny ;  and  if  you  are  sinners,  even  in  the 
smallest  degree,  if  you  have  ever  committed  one  sin,  you  are 
condemned  by  that  law,  of  which  every  sin  is  a  transgression; 
your  lives  are  forfeited,  nor  can  you  ever  redeem  the  forfeiture. 
Though  you  should  offer  thousands  of  sacrifices,  and  ten  (hou- 
sands  of  rivers  of  oil ;  though  you  should  give  your  first-born 
for  your  transgression,  the  fruit  of  your  bodies  for  the  sin  of 
your  souls,  it  would  not  avail.  The  sentence  is  pronounced, 
and  the  decree  has  gone  forth,  it  is  graven  in  the  records  of 
heaven,  and  has  from  thence  been  copied  into  the  Bible,  that 
by  the  deeds  of  the  law  shall  no  flesh  be  justified,  that  in  the 
sight  of  God  no  living  man  can  be  justified  by  any  works  or 
merits  of  his  own.  No  ;  the  honor  of  God's  violated  law  must 
be  secured,  the  claims  of  inflexible  justice  must  be  satisfied,  a 
sufficieut  atonement  must  be  made  for  sin,  a  mediator,  who  can 
negotiate  peace  between  God  and  the  sinner  on  proper  terms 
must  be  found,  an  intercessor,  an  advocate  must  be  provided, 
whose  voice  can  be  heard  in  heaven,  who  can  approach  the 
burning,  unsullied  throne  of  the  Eternal  to  plead  your  cause ; 
who  can  enforce  his  plea  by  considerations,  the  efficacy  of 
which  God  will  acknowledge  ;  who  can  throw  the  broad  shield 
of  his  merits  over  your  unworthiness  and  your  sins,  and  on  the 
ground  of  those  merits  obtain  your  pardon,  your  acceptance, 
your  salvation.  Unless  this  can  be  done,  unless  such  a  media- 
tor and  intercessor  will  undertake  for  you,  and  make  your  cause 
his  own,  the  cause  must  go  against  you,  the  sentence  of  con- 
demnation already  pronounced  must  stand  irreversible.  For 
yourselves  you  will  be  unable  to  plead.  For  yourselves  you 
will  not  dare  to  plead,  for  every  mouth  shall  be  stopped,  and 
the  whole  world  stand  guilty  before  God.  O,  then,  how  greatly 
do  you  need  some  one  to  undertake  for  you.  When  death  ap- 
proaches, with  judgment  and  eternity  just  ready  to  burst  upon 
you,  how  will  you  need  one  to  whisper  peace  to  your  troubled 
conscience,  and  soothe  you  with  assurances  that  he  will  make 
your  cause  his  own.    How  much  will  you  need  one  to  support 


SEfCKING    DIVINE    INTEEPOSITION.  261 

and  comfort  and  cheer  you,  when  passing  through  the  dark 
valley  of  the  shadow  of  death.  And  when  you  shall  stand 
naked  and  defenceless  before  the  eye  of  your  Judge,  that  eye 
from  the  terrors  of  which  ihe  heavens  and  the  earth  will  flee 
affrighted;  when  the  books  shall  be  opened  in  which  all  your 
sins  are  recorded,  and  when  your  speechless  tongue  will  have 
no  word  to  utter  in  arrest  of  judgment,  how  much  will  you  need 
one  who  can  say  with  authority.  Spare  that  sinner,  I  have  un- 
dertaken to  answer  for  him,  1  have  made  his  cause  my  own. 

Having  thus  shown  that  you  all  need  some  one  to  undertake 
for  you,  I  would  proceed  to  show, 

II.  That  there  is  no  one  on  earth  or  in  heaven,  who  is  both 
able  and  willing  to  undertake  for  you,  except  the  Lord  Jesus 
Christ.  On  this  point  the  Scriptures  are  full  and  explicit.  They 
assure  us  that  he  alone  is  the  light  of  the  world;  that  he  is  the 
Shepherd  and  Bishop  of  souls;  that  no  man  cometh  to  the  Father 
but  by  him;  that  it  is  his  grace  which  is  sufficient  for  us;  that 
he  is  the  only  Mediator  between  God  and  man,  and  that  there 
is  no  other  name  given  under  heaven  among  men  whereby  we 
can  be  saved.  If  you  recollect  the  several  things  mentioned  in 
this  discourse,  which  he,  who  would  undertake  for  us,  must  da, 
and  the  various  offices  which  he  must  sustain,  you  will,  I  think, 
be  convinced  of  this  truth.  You  will  be  convinced  that  no  one 
can  possess  both  the  ability  and  the  disposition  to  undertake  for 
you  who  is  not,  at  once,  God  and  man.  He  must  be  God  or  he 
cannot  have  the  ability  to  do  it.  He  must  be  omniscient  and 
omnipresent,  or  how  could  he  teach  and  guide  with  infallible 
skill  millions  of  beings  in  different  parts  of  the  world,  and  at 
the  same  time  manage  their  concerns  in  heaven?  He  must  be 
Almighty,  or  how  could  he  support  and  comfort  these  millions 
under  all  their  various  trials,  make  them  victorious  over  all 
their  enemies,  and  finally  raise  their  bodies  and  souls  to  heaven. 
He  must  be  infinite  in  goodness,  condescension,  patience  and 
compassion,  or  he  would  never  consent  to  undertake  for  crea- 
tures so  unworthy  and  perverse  as  we  are.  And  while  it  is 
necessary  that  he,  who  would  undertake  for  us  must  possess 
these  perfections  of  God,  it  is  equally  necessary  that  he  should 
be  man.  No  one  could  perform  the  work  of  a  mediator  between 
God  and  man  in  one  person;  nor  could  any  other  make  satisfac- 
tion or  atonement  for  our  sins.    He  who  would  make  atonement 


262 


THE    0 PPK ESS E D S OU L 


for  the  sins  of  man,  must  perfectly  obey  the  divine  law  and 
suffer  its  penalty.  He  must  die,  must  shed  his  blood  in  our 
stead;  for  inspiration  declares  that,  without  the  shedding  of 
blood,  there  is  no  remission  of  sin.  But  as  God,  Christ  could 
not  die.  As  God,  he  had  no  blood  to  shed.  It  was  therefore 
necessary  that  he  should  assume  a  nature  which  could  die ;  a 
nature  m  which  he  could  shed  his  blood  ;  the  nature  of  those  be- 
ings who  had  smned,  and  for  whom  atonement  was  to  be  made. 
Agreeably,  we  are  told  that,  forasmuch  as  those  for  whom  he  died 
were  flesh  and  blood,  he  also  took  part  of  the  same,  thai  through 
death,  he  might  destroy  him  that  had  the  power  of  death.  And 
while  his  human  nature  enabled  him  to  die,  his  divinity  gave 
worth  and  efficacy  to  his  death,  and  qualified  him  to  plead  for 
his  people  efficaciously,  as  one  who  had  authority.  In  him 
alone  then,  who  was  Immanuel,  God  with  us,  God  manifest 
in  the  flesh,  can  we  find  one  who  is  qualified  to  undertake  for 
us.  In  him  alone  do  we  find  one,  who  can  do  all  that  for  our 
bodies  and  our  souls,  for  time  and  eternity,  which  our  wel- 
fare requires.    And  all  this,  I  remark, 

III.  He  will,  he  does  undertake  to  do  for  every  one  who  ap- 
plies to  him  in  the  exercise  of  faith.  To  every  one,  however 
vile,  sinful,  guilty,  and  wretched,  who  in  faith  comes  to  him 
crying,  Lord,  I  am  oppressed,  ruined,  lost,  undertake  for  me,  his 
promise  is  sure.  He  never  did  refuse  to  hear  the  cry  of  such  a 
suppliant.  Him  that  cometh  unto  me,  he  says,  I  will  in  no 
wise  cast  out.  To  every  one  that  thus  comes  to  him,  his  lan- 
guage is.  What  wilt  thou  that  I  should  do  for  thee?  Wouldst 
thou  be  enlightened,  instructed,  guided?  Follow  me,  and  I  will 
teach  thee  the  good  and  the  right  way;  I  will  guide  thee  into 
all  truth,  I  will  guide  thee  even  unto  death.  Wouldst  thou 
be  supported  and  consoled  under  the  various  trials  which  await 
thee  in  life,  and  carried  safely  through  them?  Trust  in  me;  and 
I  will  be  thy  comforter;  I  will  even  cause  thee  to  glory  in  afflic- 
tion, and  to  be  joyful  in  tribulation.  Wouldst  thou  be  assisted 
to  overcome  thy  sinful  propensities,  the  world  and  the  tempter? 
Rely  on  me  and  my  grace  shall  be  sufficient  for  thee  and  make 
thee  more  than  conqueror.  Wouldst  thou  have  some  one  to  care 
for  thine  eternal  interests,  and  plead  thy  cause  in  heaven?  Com- 
mit it  to  me,  and  I  will  plead  it  successfully,  for  I  possess  all  pow- 
er m  heaven  and  on  earth,  and  ever  live  to  make  intercession  for 


SEEKING    DIVINE    INTERPOSITION.  263 

all  who  trust  in  me.  Wouldst  thou  have  thy  soul  saved  with  an 
everlasting  salvation?  Entrust  it  to  my  care,  and  I  will  under- 
take to  save  it,  in  defiance  of  all  that  can  oppose.  Cast  all  thy 
concerns,  and  care,  and  wants,  upon  me,  and  I  will  undertake  to 
conduct  and  provide  for  them  all;  I  will  make  with  thee  an 
everlasting  covenant,  well  ordered  in  all  things  and  sure. 

And  now,  my  hearers,  are  not  your  understandings  at  least 
convinced  that  you  need  some  one  to  undertake  for  you  7  Are 
you  not  convinced  that  the  Lord  Jesus  Christ  alone  can  effectu- 
ally undertake  for  you  7  And  are  you  not  convinced  that,  if  you 
apply  to  him  in  the  exercise  of  faith,  he  will  undertake  for  you? 
Why  will  you  not  all  then  thus  apply  to  him?  Why  not  imitate 
St.  Paul,  and  be  enabled  to  say  with  him,  I  know  whom  I  have 
believed,  and  am  persuaded  that  he  is  able  to  keep  that  which  I 
have  committed  to  him  against  that  day.  What  St.  Paul  had 
committed  to  Christ  was  his  soul  with  all  its  concerns.  And  he 
knew  that,  in  consequence  of  his  committing  it  to  Christ,  Christ 
had  undertaken  to  keep  it,  to  save  it:  an  undertaking  which  he 
would  infallibly  accomplish.  On  this  all  the  apostle's  hope  of 
salvation  was  founded.  And  no  man  can  found  a  scriptural 
hope  of  salvation  on  any  other  ground.  If  St.  Paul,  after  all 
his  sufferings  and  sacrifices  and  labors,  would  trust  in  nothing 
but  this,  surely  we  can  safely  trust  in  nothing  else.  O,  then, 
be  persuaded  to  cry  from  the  heart  in  the  language  of  our  text, 
Lord,  I  am  oppressed ;  undertake  for  me.  By  all  the  scenes 
of  sorrow,  and  trial  and  affliction  through  which  you  must  pass; 
by  all  the  dangerous  mistakes,  the  fatal  errors  into  which,  as 
frail,  fallible,  short-sighted  creatures  you  are  liable  to  fall ;  by 
the  number,  malice,  and  strength  of  the  enemies  which  oppose 
your  salvation,  and  which  must  be  overcome;  by  all  the  sin  of 
which  you  have  been  guilty,  and  for  which  pardon  must  be 
obtained;  by  your  dying  agonies;  by  that  dread  hour  in  which 
you  must  appear  before  God  in  judgment,  I  conjure  you  to 
secure,  without  delay,  a  comforter,  a  guide,  a  protector,  an 
intercessor,  a  Saviour,  by  applying  believingly  to  Christ  to 
undertake  for  you. 

But  perhaps  some  of  you  will  say,  we  have  already  done 
this.  We  have  long  since  believed  in  Christ  for  salvation,  we 
rely  upon  the  mercy  of  God  through  him;  we  have  entrusted 


264 


THE    OPPRESSED  SOUL 


all  our  spiritual  and  immortal  interests  to  his  care,  and  therefore 
we  need  feel  no  anxiety  respectnig  them.  We  trust  that  we  are 
safe,  and  that  all  is  well.  My  hearers,  these  thmgs  are  easily 
said, but  thousands  say  them  who  never  trusted  in  Christ,  and 
for  whom  he  never  undertook.  To  such  an  one  an  apostle  said, 
Thou  sayest,  I  have  faith  ;  but  wilt  thou  know,  0  vain  man, 
that  faith  without  works  is  dead?  The  faith  which  applies  to 
Christ  is  a  living  faith,  that  is,  a  faith  which  is  alive,  and  which 
makes  its  possessor  alive  in  the  service  of  God ;  a  faith  which, 
while  it  relies  on  Christ  alone,  is  as  active,  and  diligent,  and 
watchful,  and  prayerful,  and  self-denying,  as  if  it  relied  entirely 
on  itself.  Let  those,  whose  pretended  faith  is  not  of  this  kind, 
remember  that  Christ  saves  his  people,  not  simply  by  working 
for  them,  but  by  working  in  them,  and  thus  disposing  and 
enabling  them  to  work  out  their  own  salvation.  When  he 
imdertakes  for  a  sinner,  he  undertakes  not  to  save  him  without 
love,  repentance,  obedience,  and  a  diligent,  humble  use  of  tlie 
means  of  grace,  but  he  undertakes  to  make  him  perform  all 
these  duties.  Be  assured  then  that,  if  you  live  in  the  neglect 
of  all  these  duties,  Christ  has  not  undertaken  for  you,  and 
that,  of  course,  you  never  truly  applied  to  him.  But  apply  to 
him  in  sincerity,  and  you  will  soon  find  a  change  in  yourselves, 
which  will  prove  that  he  has  undertaken  for  you,  that  he 
has  begun  to  work  in  your  hearts,  that  he  is  guiding  you  into 
a  knowledge  of  the  truth,  that  he  is  interceding  for  you  at 
the  bar  of  God.  Yes,  truly  believe  in  him,  and  you  will 
soon  have  evidence  that  he  has  undertaken  for  you;  for  every 
one  that  believeth  hath  the  witness  in  himself. 

My  hearers,  will  you  not  be  persuaded  to  do  this?  Must 
we  have  the  pain  of  seeing  you  struggling  with  afflictions, 
led  astray  by  errors,  subdued  and  carried  captive  by  your 
spiritual  enemies,  and  finally  dying  without  hope,  and  ap- 
pearing before  God  without  an  intercessor,  when  such  a  com- 
forter, teacher,  and  helper,  and  intercessor  as  the  Lord  Jesus 
Christ,  offers  to  undertake  for  you  7  If  I  can  prevail  with'  no 
others,  let  me,  at  least,  hope  to  prevail  with  those  of  you 
who  are  afflicted,  with  those  of  you  who  feel  ignorant,  with 
those  of  you  who  feel  burdened  by  conscious  sinfulness  and 
guilt,  with  those  who  are  asking.  What  shall  we  do  to  be 


SEEKING    DIVINE     INTERPOSITION.  265 

saved?  To  all  such,  this  ought  to  prove  a  word  in  season. 
O,  let  them  receive  it  as  such.  Let  them  at  once  repair  to 
the  almighty  and  compassionate  Saviour  of  sinners,  and 
earnestly  cry,  Lord  Jesus  have  mercy  on  us,  for  we  are 
oppressed. 


SKRMON  LXX. 


FELLOWSHIP  wi  rii  Tin-:  FATiiini  and  with  tiik  son. 


IViiIy  oiir  foIlowNliip  \h  with  tlio  l-'atlmr,  mid  witli  liw  Son  Josuh  CliriRt. 

1  John  i.  ,1. 

(lUKAT,  my  iVitMids,  as  is  llio  (liU't^riMico,  luitwcoii  IIki  cliuroh 
luilitiiiil  oil  ciulli,  uiid  that  of  the  (vliiiich  (riuinplmMl.  in  lieavon, 
tJio  ompIoyiiHMils  and  onjoyimMits  of  tlioir  iTspoclivo  incnibers 
nearly  rusdinblo  oacli  odior,  dilU'riiig  not  in  kind,  but  only  in 
degree.  Is  it  (run  tliat  eye  hath  not  seen,  nor  ear  heard,  nor  the 
lieart  of  man  eonceived  the  glorious  things,  which  (Jod  has 
prepared,  in  the  world  to  come,  for  those  who  lovo  iiim'?  It  is 
also  true,  that  even  in  this  world,  he  reveals  those  things  by  his 
Spirit  to  believers.  IX)  the  saints  above  sing  a  new  song,  saying, 
Worthy  is  the  I  .ami),  who  was  slain,  to  receive  blessing,  and 
glory,  and  honor,  and  ])ower;  for  thou  wast  slain  and  hast 
redeemed  us  to  (Jod  by  thy  blood  7  The  saints  on  earth  unite 
with  lliem  in  heart  and  voice  to  sing  the  same  song,  though  in 
feebler  strains.  Do  the  blessed  inhabitants  of  heaven  rejoice 
over  every  sinner  that  repeuteth?  Christians  on  earth,  accord- 
ing to  their  measure  of  grace,  do  tho  same.  Do  the  s|)irils  of 
just  men  made  perfect  resend)lo  (lod,  behold  him  face  to  fare, 
and  .see  him  as  he  is  7  So  just  men  on  earth  bear  the  image  of 
God,  beliold  him  in  liis  word  and  works,  and  endine  as  seeing 
him  who  is  invisible.  Do  Christ's  members  above  reside  with 
him,  behold  his  glory  and  rejoice  in  his  j)resenct;  7    His  members 


F  K  L  L  O  W  S  U  I  r     WITH     T  U  K     K  A  T  H  K  H  ,     K  T  C  .  2(i7 

on  oaitli  tMijoy  liis  pivtionco,  wlitni  tht'y  assoniblo  in  his  uanio, 
and  llmugli  witli  tlioir  sonsos  they  [hmtimvo  him  not,  yel  contoni- 
plating  him  with  the  oyo  ot*  laitli,  thoy  lejoioo  in  liini  with  joy 
unspoakuhlo  iinil  full  of  glory.  In  a  word,  do  the  saints  above 
enjoy  a  most  intinuito  followship  or  connnnnion  with  CJod  and 
his  Son  Saints  on  oartli  enjoy  fellt)wship  with  the  Father  anil 
with  his  Son  Jesus  Christ.  To  animate  and  assist  his  t'ellow 
disciples  in  seeking  and  enjoying  this  glorious  privilege,  was,  wo 
are  told,  the  objeet  ol"  St.  John  in  writing  this  epistle  :  Tho 
things  which  we  have  seen  and  heard,  says  he,  declare  we  nnto 
you,  tiiat  yo  nmy  have  fellowship  with  us;  and  truly  our  fellow- 
ship is  with  tho  Father  and  with  his  Son  Jesus  Christ. 

To  prove  that  all  true  ('liristians  enjoy  a  kind  of  lellowship 
or  communion  with  (Jod  in  Christ,  to  which  other  men  are  total 
strangers,  and  to  show  the  nature  of  this  comnumion,  and  in 
what  it  consists,  is  tho  object  of  the  following  discour.so. 

I.  All  true  Christians  enjoy  a  kind  of  fellowship  or  comnui- 
nion  with  (Jod  and  Christ,  to  which  mankind  are,  in  their  natural 
state,  total  strangers. 

Though  1  doubt  not,  that  there  are  many  Iumc  present,  who 
from  their  own  happy  experience  have  learned  the  truth  of  this 
assertion,  yet  there  are  probably  still  more  who  wdl  ridicule 
and  deny  it.  Those  who  are  entirely  unacquainted  with  e.\por- 
inientnl  religion,  and  who  deny  the  power  of  godliness,  while 
they  possess  the  form  of  it,  will  and  must  consider  all  pretences 
to  conununion  with  (u)d  as  the  elVects  of  superstition  and  enthu- 
siasm, the  dreams  and  reveries  of  weak  ami  deluded  minds. 
When  tho  profane  scoffer,  tho  cold  hearted  infidel,  the  formal 
hypocrite,  and  the  self  righteous  moralist,  hear  the  Christian 
conversing  on  these  subjects,  they  are  ever  ready  to  e.\claim, 
with  a  mixture  of  indignation  and  contem|)t,  Thou  art  beside 
Uiysclf;  too  much  false  religion  has  made  thee  nuvd!  With  the 
utmost  j\istico  and  propriety,  hovvevov,  nuiy  the  (Christian  deny 
the  charge ;  for  he  is  not  mad,  nor  enthusiastic,  nor  superstitions ; 
but  speaks  tho  words  of  truth  and  soberness.  That  communion 
with  tJod,  of  which  he  speaks,  and  which  couslitules  his  supremo 
felicity,  is  no  fancied  ilelusit)U,  no  enthusiastic  drean>,  but  a 
blessed  reality;  it  is  heaven  begun  in  the  soul,  and  is  enjoyed 
in  a  greater  or  less  degree  by  all  without  exception,  who  will 
ever  be  admitted  into  the  kingdom  of  heaven. 


268 


FELLOWSHIP    WITH    THE  FATHER 


This  is  evident  from  innumerable  passages  in  the  word  of  God. 
The  high  and  holy  One,  who  inhabits  eternity,  condescends,  as 
he  himself  informs  us,  to  dwell  with  those  who  are  of  a  humble 
and  contrite  spirit,  to  revive  the  heart  of  the  contrite  ones.  I 
will  not  leave  you  comfortless,  said  our  blessed  Saviour  to  his 
disciples,  I  will  come  unto  you;  yet  a  little  while  and  the  world 
seeth  me  no  more,  but  ye  see  me,  and  ye  shall  know  that  I  am 
in  my  Father,  and  you  in  me,  and  1  in  you.  Abide  in  me,  and 
I  in  you ;  for,  as  the  branch  cannot  bear  fruit  of  itself,  except  it 
abide  in  the  vine,  no  more  can  ye,  except  ye  abide  in  me.  Who- 
so eateth  my  flesh  and  drinketh  my  blood,  dwelleth  in  me  and 
1  hi  him.  He  that  loveth  me,  shall  be  loved  of  my  Faiiier,  and 
I  will  love  him  and  manifest  myself  to  him.  Judas  saith  unto 
him,  not  Iscariot,  Lord,  how  is  it  that  thou  wilt  manifest  thyself 
unto  us  and  not  unto  the  world  ]  Jesus  answered,  if  a  man 
love  me,  he  will  keep  my  words,  and  my  Father  will  love  him, 
and  we  will  come  unto  him,  and  make  our  abode  with  him. 
Here  you  see,  that  in  a  spiritual  sense  every  true  Christian 
dwells  in  Christ,  and  Christ  in  him,  and  that  he  manifests  or 
reveals  himself  to  those  who  love  him  in  such  a  manner,  as  he 
does  not  to  the  rest  of  the  world;  and  that  both  he  and  the 
Father  take  up  their  abode  in  the  hearts  of  all  his  true  disciples. 
To  the  same  purpose  the  apostle  says,  I  hve,  yet  not  I,  but  Christ 
liveth  in  me.  Know  ye  not,  says  he  to  the  Corinthians,  that 
Christ  is  in  you,  except  ye  be  reprobates  1  Ye  are  the  temple 
of  God,  and  tlie  Spirit  of  God  dwelleth  in  you.  Because  ye  are 
children,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your 
hearts,  crying,  Abba,  Father ;  and  the  Spirit  itself  beareth  wit- 
ness with  our  spirits,  that  we  are  the  children  of  God.  All  true 
believers  are  also  represented  as  having  already  received  the 
earnest  and  first  fruits  of  the  heavenly  inheritance,  as  rejoicing 
in  Christ  with  joy  unspeakable  and  full  of  glory,  as  walking  in 
the  light  of  God's  countenance,  as  beholding  the  glory  of  God 
in  the  face  of  Jesus  Christ,  and  as  enjoying  the  communion  of 
the  Holy  Ghost.  The  inspired  writers  invariably  use  the 
strongest  expresssions  which  language  affords,  when  they  would 
show  the  intimate  union  which  subsists  between  Christ  and  his 
church.  He  is  the  Shepherd,  and  they  the  sheep ;  he  is  the 
vine,  and  they  are  the  branches ;  he  is  the  Head,  and  they  are 
his  members  ;  he  is  the  Soul,  and  they  are  the  body.    It  would 


AND    WITH    THE  SON. 


269 


be  easy  to  multiply  passages  to  the  same  purpose,  but  surely, 
if  there  be  any  meaning  in  words,  enough  has  been  said  to 
show  that  there  is  a  most  intimate  union  and  communion 
between  God  and  Christ  and  all  real  Christians,  of  which  man- 
kind, in  their  natural  state,  can  form  no  conception.  I  proceed, 
II.  To  show  what  this  communion  imphes  and  in  what  it 
consists. 

The  original  word,  which  is  here  rendered  fellov/ship,  and 
which  is  elsewhere  rendered  communion,  signifies  that  recipro- 
cal intercourse,  or  communion,  which  subsists  between  beings 
who  are  partakers  of  the  same  nature,  whose  moral  characters 
are  similar,  and  who  mutually  know  and  esteem  each  other.  It 
is  an  observation  no  less  just,  than  common,  that  like  rejoices  in 
like,  and  where  there  is  no  hkeness,  there  can  be  no  communion. 
Thus,  for  instance,  there  can  be  no  communion  between  the 
inhabitants  of  the  water  and  those  of  the  air ;  for  what  is  life  to 
the  one,  is  death  to  the  other.  There  can  be  no  communion,  in 
the  proper  sense  of  the  term,  between  mankind  and  the  brutal 
world,  because  the  former  are  endowed  with  reason,  and  the 
latter  are  not.  It  is  the  same  in  a  less  general  sense,  with  re- 
spect to  men  of  different  ages,  characters,  and  situations  in  hfe. 
The  old  cannot  enjoy  communion  with  the  young  in  the  pleasures 
of  youth,  nor  the  philosopher  with  the  ignorant  savage,  in  the 
pursuits  of  the  chase.  The  blind  can  enjoy  no  fellowship  with 
those  v/ho  see,  in  the  beauties  of  vision,  nor  the  deaf,  with  those 
who  hear,  in  the  harmony  of  sounds.  Unless  persons  resemble 
each  other,  therefore,  in  a  greater  or  less  degree,  there  can  be  no 
mutual  communication  of  joys  and  sorrows  between  them;  they 
cannot  enter  into  each  other's  views  and  feelings,  clearly  under- 
stand each  other's  language,  enjoy  each  other's  society,  or  form 
an  intimate,  happy,  and  lasting  union.  But,  on  the  other  hand, 
when  persons  meet  who  resemble  each  other  in  temper,  charac- 
ter, age,  and  situation,  who  love  and  hale  the  same  things,  and 
pursue  and  avoid  the  same  objects,  they  readily  unite,  like  drops 
of  dew  when  brought  into  contact,  and  appear  to  compose  but 
one  soul  in  different  bodies.  Similitude,  similarity  of  nature,  of 
character  and  pursuits,  must  therefore  be  the  basis  of  all  true 
fellowship  or  communion.  Hence  it  appears,  that  no  creatures 
can  enjoy  communion  with  God  and  his  Son,  but  those,  who 
are  partakers  of  his  divine  nature,  who  resemble  him  in  theif 


270 


FELLOWSHIP  WITH    THE  FATHER 


moral  character,  and  who  love,  hate  and  pursue  those  things 
which  are  respectively  the  objects  of  his  love,  hatred,  and 
pursuit. 

But  in  none  of  these  particulars  are  mankind  qualified  to  en- 
joy communion  with  God,  while  in  their  natural,  sinful  state. 
Once  indeed,  they  were  like  God ;  but,  at  the  fall,  they  lost  his 
Spirit  which  originally  dwelt  in  them;  they  lost  his  image  and 
likeness,  in  which  they  were  created ;  they  lost  all  regard  for 
his  law,  which  was  once  written  in  their  hearts  ;  and  became 
enemies  to  him  by  wicked  works.  Instead  of  pursuing  his  glo- 
ry, they  now  regard  only  their  own  selfish  interests;  they  have 
no  desire  to  enjoy  communion  with  him,  nor  any  conception  of 
what  it  implies  ;  they  do  not  even  seek  after  God,  but  the  lan- 
guage of  their  hearts  is,  Depart  from  us,  for  we  desire  not  a 
knowledge  of  thy  ways.  In  a  word,  their  feelings,  inclinations 
and  pursuits,  are  diametrically  opposite  to  the  laws  and  charac- 
ter of  a  holy  God.  Now  it  is  too  evident  to  require  proof,  that 
such  beings  cannot  enjoy  communion  with  God  and  Christ,  for, 
what  fellowship  hath  righteousness  with  unrighteousness?  or 
what  communion  hath  light  with  darkness  ?  or  Avhat  concord 
hath  Christ  with  Belial?  As  well  might  fire  and  frost  form  an 
alliance  ;  as  well  might  heaven  and  hell  meet  and  mingle,  as 
inirenewed  sinners  have  communion  with  a  holy  God. 

But  very  diflferent  is  the  case,  with  respect  to  the  true  disci- 
ples of  Christ.  They  are  reconciled  to  God  through  the  blood 
of  his  Son ;  they  are  renewed  in  the  spirit  of  their  minds,  and 
have  become  new  creatures.  The  law  of  God  is  written  anew 
on  their  hearts,  the  lost  image  of  God  is  in  some  measure  re- 
stored to  their  souls,  the  Spirit  of  God  returns  to  dwell  in  them, 
and  thus  again  they  become  partakers  of  the  divine  nature. 
They  are  adopted  into  the  number  of  God's  children,  and,  ac- 
cording to  the  measure  of  grace  given  them,  become  holy  as  he 
is  holy.  They  love  what  he  loves,  hate  what  he  hates,  and 
pursue  what  he  pursues.  Thus  their  natures  and  characters 
are  made  in  some  measure  to  resemble  his,  and  a  foundation  is 
laid  for  the  restoration  of  that  ennobling,  purifying,  enrapturing 
communion,  which  constitutes  the  supreme  felicity  of  all  true 
believers,  both  in  this  world,  and  in  that  which  is  to  come. 

This  communion  consists  in  a  mutual  giving  and  receiving, 
which  is  constantly  maintained  between  God  and  the  renewed 


AND    WITH    THE  SON. 


271 


soul ;  and  which  is  carried  on  through  the  medium  of  the  Lord 
Jesus  Christ ;  who  being  Head  over  all  things  to  his  church, 
and  uniting  God  and  man  in  one  person,  is  admirably  qualified 
to  discharge  the  office  of  mediator  between  God  and  his  people. 
This  is  he,  of  whom  Jacob's  ladder  was  a  type.  By  him  all 
temporal  and  spiritual  blessings  descend  from  heaven  to  his 
people,  and  through  him,  all  their  prayers,  and  praises,  and 
thanksgivings,  come  up  for  a  memorial  before  God,  being  per- 
fumed with  the  incense  of  his  precious  blood.  In  him  all  fulness 
dwells,  and  of  this  fulness  all  his  friends  receive,  and  grace  for 
grace.  As  the  sun  is  continually  pouring  forth  a  flood  of  light, 
and  heat,  and  sweet  attractive  influences,  on  the  planets,  which 
harmoniously  revolve  around  him,  rejoice  in  his  beams,  and  by 
reflection,  return  them  again  to  their  source,  so  the  Sun  of 
Righteousness,  whose  riches  of  grace  and  glory  are  unsearcha- 
ble, and  inexhaustible,  is  continually  pouring  forth  enlightening, 
purifying,  and  life-giving  influences,  into  the  souls  of  believers, 
while  they  revolve  around  him,  receive  and  rejoice  in  his  beams, 
and  return  them  back  to  him  in  grateful  ascriptions  of  thanks- 
giving and  praise.  He  gives  himself,  and  all  that  he  has  to  his 
people,  engaging  to  be  their  God,  their  father,  their  friend  and 
protector,  and  their  exceeding  great  rev/ard  ;  and  promising  to 
love  them,  keep  and  guide  them,  even  unto  death ;  to  watch 
over  them  as  the  apple  of  his  eye,  to  gather  them  with  his  arm, 
and  carry  them  in  his  bosom ;  to  cause  all  things  both  in  time 
and  eternity  to  work  together  for  their  everlasting  good.  His 
people,  on  the  other  hand,  humbly,  gratefully  and  joyfully  re- 
ceive him,  as  their  God  and  portion,  and  in  return,  give  up 
themselves  and  all  that  they  have  to  him,  without  reserve,  as 
his  people,  engaging  to  love  him,  trust  in  him,  worship  him,  to 
spend  and  be  spent  in  promoting  his  cause,  honor,  and  interest 
in  the  world.  Various,  and  almost  innumerable  are  the  ways  in 
which  this  communion  with  God  is  enjoyed  by  his  people.  "We 
shall  only  mention  some  of  the  principal. 

1.  Christians  enjoy  communion  with  God  in  the  works  of 
creation.  They  contemplate  the  universe  as  a  temple  in  which 
the  most  High  sits  enthroned  ;  as  a  body,  of  which  God  is  in  a 
certain  sense  the  soul ;  and  as  we  love  the  bodies  of  our  friends 
for  the  sake  of  the  souls  which  inhabit  them,  as  we  are  pecul- 
iarly pleased  with  the  works  of  our  friends,  for  the  sake  of  the 


272 


FELLOWSHIP    WITH     THE  FATHER 


hands  which  formed  them,  so  Christians  are  ineffablj'-  pleased 
and  deHgiited  with  the  great  work  of  creation,  because  it  was 
formed  and  is  filled  by  their  Father  and  their  God.  Being  pos- 
sessed of  that  faith  which  is  the  evidence  of  things  not  seen,  and 
which  brings  invisible  things  to  the  mind  with  all  the  force  of 
realities,  they  hear  and  see  God  on  every  side,  and  enjoy  him  in 
all  the  works  of  his  hands.  They  see  his  power,  wisdom  and 
goodness,  embodied  and  personified  in  the  beauties  and  glories 
of  creation,  and  feel  that  it  is  he,  who 

"  Warms  in  the  sun,  refreshes  in  the  breeze." 

They  can 

"  Look  abroad  through  nature,  to  the  range 
Of  planets,  suns,  and  adamantine  spheres, 
Wlieeling,  unshaken,  through  the  void  immense," 

and  triumphantly  exclaim,  '  Our  Father  made  and  preserves 
them  all.' 

In  the  sun  they  see  an  emblem  of  Christ,  the  Sun  of  right- 
eousness ;  in  the  rainbow  they  behold  a  token  of  God's  covenant 
love ;  in  the  showers  and  dews  of  heaven,  they  see  an  emblem 
of  the  refreshing  influences  of  divine  grace.  In  short,  from  the 
sun  in  the  heavens,  to  the  plant  which  rejoices  in  its  influence, 
or  the  insect  which  is  gladdened  by  its  beams,  there  is  nothing 
which  is  not  full  of  instruction  and  consolation  to  the  people  of 
God ;  nothing  which  does  not  lead  them  to  remember,  love,  and 
adore  him.  Even  in  the  midst  of  conflicting  elements,  while 
the  fair  face  of  creation  is  deformed  by  storms  and  tempests, 
they  can  joyfully  sing, 

"  The  God  who  rules  on  high, 

And  thunders  when  he  please, 
Who  rides  upon  the  stormy  sky. 

And  manages  the  seas ; 
This  awful  God  is  ours,  &c." 

2.  The  Christian  enjoys  communion  with  God  in  all  the  dis- 
pensations of  his  providence.  He  not  only  acknowledges,  but 
feels  and  rejoices,  that  the  Lord  reigns,  that  all  events  are  at  his 
disposal,  and  that  not  a  hair  can  fall  from  his  head,  or  a  spar- 
row to  the  ground,  without  him.  He  does  not  rest  in  second 
causes,  nor  ascribe  the  events  which  befal  him  to  luck  and 


AND    WITH     THE  SON. 


273 


chance,  as  mankind  are  naturally  prone  to  do ;  but  refers  them 
at  once  to  the  great  First  Cause,  and  last  end  of  all  things.  With 
the  eye  of  faith,  he  looks  up  and  beholds  his  God,  his  Father, 
and  his  friend,  seated  on  the  throne  of  the  imiverse,  working  all 
things  according  to  the  counsel  of  his  own  will,  and  causing 
them  to  work  together  for  his  own  glory  and  the  good  of  his 
people.  If  he  is  chastised,  he  looks  not  at  the  rod,  but  at  the 
hand  that  holds  it,  knows  that  in  faithfulness  and  mercy  he  is 
afflicted,  and  that  though  his  afflictions  for  the  present  are  not 
joyous,  they  shall,  in  the  end,  produce  the  peaceable  fruits  of 
righteousness,  and  work  out  for  him  an  eternal  weight  of  glory. 
When  he  is  favored  with  peace  and  prosperity,  and  his  cup  is 
made  to  overflow  with  blessings,  he  rests  not  in  the  streams,  but 
follows  them  up  to  the  fountain  of  goodness,  from  which  they 
flow  ;  and  every  temporal  mercy  which  he  receives,  is  rendered 
doubly  sweet  by  the  consideration  that  it  comes  from  his  Fa- 
ther's hand,  and  is  a  new  proof  of  his  Father's  love.  Thus  he 
enjoys  communion  with  God,  in  all  the  common  mercies  and 
events  of  life ;  and  his  heart,  like  a  fertile  field,  which  the  Lord 
has  blessed,  brings  forth  in  return  fruit  to  the  glory  of  God  and 
eternal  hfe,  while  its  grateful  language  is.  What  shall  I  render 
to  the  Lord  for  all  his  benefits  1 

3.  The  Christian  enjoys  communion  with  God  in  his  word, 
read  and  preached.  To  the  sinner  the  word  of  God  is  a  sealed 
book.  He  may  read,  and  he  may  hear,  but  he  cannot  under- 
stand it ;  for  its  contents  are  in  a  great  measure  foolishness  to 
him,  neither  can  he  know  them,  because  they  are  spiritually 
discerned,  and  he  has  no  spiritual  faculties  to  discern  them. 
He  understands  no  more  of  the  Bible,  than  a  man  born  blind 
would  understand  of  an  elaborate  treatise  on  light  and  colors  ; 
for  the  god  of  this  world  has  bhnded  his  eyes,  and  he  is  justly 
left  under  the  power  of  this  spiritual  blindness,  because  he  will 
not  sincerely  seek  for  the  enlightening  influences  of  the  divine 
Spirit,  nor  embrace  Christ  as  a  prophet  to  instruct  him. 

From  those  who  thus  proudly  trust  to  their  own  wisdom,  God 
hides  the  great  truths  of  his  gospel,  and  reveals  them  to  those, 
who,  like  babes,  desire  the  sincere  milk  of  the  word  that  they 
may  grow  thereby,  and  receive  them  with  the  meekness  and  do- 
cility of  children.  To  such  Christ  opens  the  book  and  looses 
the  seals.  He  also  takes  away  the  veil  from  their  hearts,  and 
VOL  III  35 


274  FELLOWSHIP     WITH     THE  FATHEK 

opens  their  eyes,  that  they  may  behold  wondrous  things  out  of 
his  law ;  and  thus  enables  them  to  receive  his  word,  not  as  the 
word  of  man,  but  as  it  is  in  truth,  the  word  of  God.  In  this 
word  he  speaks  to  their  very  souls  with  the  most  astonishing 
majesty,  authority,  clearness,  and  energy ;  displays  to  their 
view  the  inexhaustible  treasures  of  wisdom,  and  knowledge 
which  it  contains,  leads  them  to  the  unfailing  streams  of  joy 
and  consolation  which  flow  from  his  gracious  promises,  sets 
before  them  the  glories  and  beauties  of  his  own  character  and 
the  wondrous  plan  of  redeeming  love.  By  his  Spirit  he  applies 
it  in  such  a  manner  to  their  hearts  and  consciences,  as  their  sev- 
eral wants  and  circumstances  may  require  ;  and  thus  comforts, 
animates,  reproves,  instructs,  and  counsels  them,  no  less  power- 
fully and  effectually,  than  if  he  spake  to  them  by  a  voice  from 
heaven.  He  causes  it  to  become  bread  to  the  hungry,  water  to 
the  thirsty,  cordials  to  the  faint,  medicines  to  the  sick,  oil  and 
wine  to  the  wounded,  consolations  to  the  distressed,  strength  to 
the  weak,  rest  to  the  weary,  and  armor  both  offensive  and  de- 
fensive, to  the  Christian  warrior,  and  light  to  those  who  sit  in 
darkness.  In  short,  the  Christian  finds  in  the  word  of  God 
something  suited  to  every  want,  sorrow,  and  temptation,  and 
therefore  like  David,  he  esteems  it  more  than  gold,  yea  than 
much  fine  gold,  and  considers  it  as  sweeter  to  his  taste  than 
honey,  or  the  honey  comb. 

Again,  Christians  enjoy  communion  with  God  and  his  Son  in 
the  public  exercises  of  religious  worship.  Christ  has  said,  that 
where  only  two  or  three  are  gathered  together  in  his  name,  there 
he  is  in  the  midst  of  them  ;  and  this  assurance  his  people  find, 
by  blessed  experience,  is  still  fulfilled.  He  meets  with  his  peo- 
ple on  these  occasions  to  bless  them,  moves  on  their  hearts  by 
his  Spirit,  and  thus  causes  them  to  burn  with  a  holy  flame  of 
affection  and  desire ;  manifests  himself  unto  them  as  he  does 
not  unto  the  world,  and  enables  them,  though  they  perceive  him 
not  with  their  bodily  senses,  so  to  contemplate  him  with  the  eye 
of  faith,  as  to  realize  his  presence  with  them,  and  to  rejoice  in 
him,  with  joy  unspeakable  and  full  of  glory.  He  also  dwells 
in  them  all  as  one  soul  in  diff'erent  bodies,  and  thus  draws  and 
unites  them  together  in  the  bond  of  peace  and  charity,  and  en- 
ables them  to  exercise  that  holy  love  for  the  brethren,  that 
blessed  union  and  oneness  of  spirit,  which  they  ought  ever  to 


AND     WITH     THE  SON. 


275 


feel  as  members  of  the  same  body.  Thou  they,  in  some  measxire 
find  that  petition  of  our  Saviour  answered,  Avliich  he  offered  up 
in  his  last  prayer  :  I  pray  that  all  who  may  believe  on  me,  may 
be  one ;  as  thou  Father  art  in  me,  and  I  in  thee,  that  they  also 
may  be  one  in  us ;  I  in  them,  and  they  in  me,  that  they  may  be 
made  perfect  in  one.  Thus  they  enjoy,  at  the  same  time,  com- 
munion with  each  other,  with  their  Saviour  and  their  God. 

Lastly,  Christians  enjoy  communion  with  God  and  Christ,  in 
in  the  exercise  of  private  meditation,  prayer  and  praise.  As 
children,  they  have  liberty  of  access  to  God  at  all  times ;  and 
their  prayers  cannot  fail  of  an  answer,  because  Christ  ever  liv- 
eth  at  tlie  right  hand  of  God  to  spread  out  their  cause  and  make 
intercession  for  them.  la  his  name  they  may  come  to  God  with 
more  freedom  and  confidence  than  they  could  come  to  any  earth- 
ly friend,  and  pour  forth  all  their  sorrows  hi  to  his  bosom,  spread 
all  llieir  dilhcultios,  perplexities,  trials,  and  temptations  before 
him,  and  cast  all  their  cares  upon  him,  knowing  that  he  carelli 
for  them.  Wherever  they  are,  or  however  employed  ,  whether 
ihey  are  at  home  or  abroad,  in  the  house  or  by  the  way,  in  .•so- 
ciety or  in  solitude,  in  sickness  or  in  health,  in  prosperity  m- 
adversity,  they  may  still  feel  that  God  is  with  them  ;  still  olij;)/ 
the  most  delightful  meditations  on  his  character  and  perfect  ioub  ; 
stiil  be  employed  in  raising  their  hearts  to  him  in  prayer  aiiJ 
praise.  To  assist  and  encourage  them  in  the  performance  oi 
these  duties,  God  is  sometimes  pleased  to  pour  out  upon  theuj  a 
spirit  of  grace  and  supplications,  to  assist  their  infirmities,  and 
make  intercession  for  thcni  with  groanings  which  cannot  be  ut- 
tered. He  sets  forlli  Christ  crucified  before  them,  enables  them 
with  the  eye  of  faith  to  look  on  him  whom  they  have  pierced, 
and  mourn,  and  be  in  bitterness  for  their  sins ;  to  lie  at  the  feet 
of  their  offended,  but  compassionate  and  long-suffering  Saviour, 
and  wash  them  with  the  tears  of  sincere  contrition  and  repent- 
ance, while  they  loathe  and  abhor  themselves  for  their  pride, 
coldness,  selfishness,  and  ingratitude,  and  repent  as  in  dust  and 
ashes. 

Lest,  however,  they  should  be  swallowed  up  with  overmucli 
sorrow,  God  is  pleased,  at  other  times,  to  revive  and  strengthen 
their  fainting  spirits  Avith  the  cordials  of  his  love.  He  sends 
down  the  spirit  of  adoption  into  their  hearts,  whereby  they  are 
enabled  to  cry,  Abba,  Father;  and  to  feel  all  those  filial  afl'ec 


276  FELLOWSHIP    WITH     THK  FATHEK 

tions  of  love,  joy,  trust,  hope,  reverence,  and  dependence,  which 
it  is  at  once  their  duty  and  their  happiness  to  exercise  toward 
God.  By  the  operation  of  the  same  Spirit,  he  shines  into  their 
minds,  to  give  them  the  light  of  the  knowledge  of  the  glory  of 
God,  in  the  face  of  Jesus  Christ,  opens  and  applies  to  them  his 
exceeding  great  and  precious  promises,  makes  them  to  know  the 
great  love  wherewith  he  has  loved  them,  and  reveals  to  them 
those  unutterable,  inconceivable,  and  unheard-of  things  which  he 
has  prepared  for  those  who  love  him.  He  also  shines  in  upon 
their  souls  with  the  pure,  dazzling,  melting,  overpowering  beams 
of  celestial  mercy,  grace,  and  love,  displays  to  their  enraptured 
view  the  glories  and  beauties  of  him,  who  is  the  chief  among 
ten  thousand,  and  altogether  lovely,  and  gives  them  to  know  the 
heights  and  depths,  the  lengths  and  breadths,  of  that  love  of 
Christ  which  passeth  knowledge.  Thus  he  gives  them  as  great 
foretastes  of  heaven,  as  their  feeble  natures  can  support,  fills 
their  souls  to  the  very  brim  with  all  the  fulness  of  God,  and 
makes  them  understand  that  peace  of  God  which  passes  all 
understanding. 

On  the  other  hand,  the  happy  Christian  in  these  bright,  en- 
raptured moments,  while  he  is  thus  basking  in  the  beams  of 
celestial  light  and  splendor ;  forgets  the  world,  forgets  himself, 
forgets  his  existence,  and  is  wholly  absorbed  in  the  ravishing, 
the  extatic  contemplation  of  uncreated  loveliness,  glory,  and 
beauty.  He  contemplates,  he  wonders,  he  admires,  he  loves, 
he  adores.  His  whole  soul  goes  forth  in  one  intense  flame  of 
gratitude,  admiration,  love,  and  desire;  and  he  longs  to  plunge 
himself  into  the  boundless  ocean  of  perfection,  which  opens  to 
his  view,  and  to  be  wholly  swallowed  up  and  lost  in  God. 
With  an  energy  and  activity  unknown  before,  he  roams  and 
ranges  through  this  ocean  of  perfection  and  glory,  of  power 
and  wisdom,  of  truth  and  justice,  of  light  and  love,  where  he 
can  find  neither  a  bottom  nor  a  shore.  His  soul  dilates  it.solf 
beyond  its  ordinary  capacity,  and  expands  to  receive  the  flood 
of  happiness  which  overwhelms  it.  All  its  desires  for  earthly 
happiness  are  dried  up,  and  it  no  longer  inquires,  Who  will 
show  me  any  good?  The  scanty,  thirst-producing  streams  of 
woildly  delight,  only  increase  the  feverish  desires  of  the  soul ; 
the  noisy,  tumultuous  transports,  and  fancied  raptures  of  the 
enthusiast,  the  visionary,  and  fanatic,  which  proceed  merely 


AND    WITH    THE  SON. 


277 


from  the  fervor  of  the  passions  and  affections,  soon  die  away, 
and  leave  no  fruit  behind  ;  but  the  tide  of  joy  which  flows  in 
upon  the  Chiistian,  when  he  thus  enjoys  communion  with  God, 
is  as  full,  as  constant,  as  unfathomable,  as  the  source  from 
whence  it  flows.  No  language  can  do  justice  to  his  feehngs,  for 
his  happiness  is  unutterable;  but  with  an  emphasis,  a  meaning, 
an  expression,  which  God  only  could  excite,  and  v/hich  none  but 
God  can  comprehend,  he  exclaims,  in  broken  accents.  My  Fa- 
ther, my  God  !  whom  have  I  in  heaven  but  thee,  and  what  can 
Q.  miserable  worm  of  the  dust  desire  beside  thee  7 

Thus,  my  friends,  have  I  endeavored  to  describe  the  nature 
of  that  communion  with  God,  which,  in  a  greater  or  less  degree, 
every  true  Christian  enjoys.  But  how  weak,  how  cold,  how 
imperfect  the  description,  how  wretchedly  inadequate  is  earthly 
language,  to  give  a  just  representation  of  heavenly  things  !  But 
you,  my  Christian  friends,  who  have  tasted  tiie  happiness  of 
communion  with  God,  you  know  what  we  would  say,  could 
language  be  found;  and  to  your  own  experience  we  must  refer 
you  for  clearer  ideas  on  tliis  interesting  subject.  Your  own 
hearts  must  supply  the  deficiency. 

Impkovement.  To  some  of  you,  my  friends,  I  doubt  not  that 
the  preceding  observations  must  appear  enthusiastic,  foolish,  and 
absurd.  Nor  is  this  matter  of  wonder  or  surprise ;  for  the  things 
of  the  Spirit  have  long  been  foolislniess  to  natural  men,  and  ever 
will  be,  till  they  are  enlightened  and  taught  of  God.  And  un- 
less you  have  been  thus  taught  and  enlightened,  unless  you  have 
tasted,  in  some  degree  at  least,  the  happiness  of  communion 
with  God  and  his  Son  Jesus  Christ,  you  are  still  strangers  to 
true  religion,  still  unprepared  to  be  admitted  into  the  heavenly 
mansions.  In  communion  with  God,  most  of  the  happiness 
of  heaven  will  consist,  and  unless  you  are  capable  of  enjoying 
this  happiness  here,  you  must  be  incapable  of  enjoying  it  here- 
after. You  may  have  a  name  to  live,  but  you  are  really  dead: 
you  have  the  form  of  godliness,  but  you  can  know  nothing  of 
the  power  of  it,  until  you  experimentally  learn  wh^t  it  is  to  have 
fellowship  with  those  whose  fellowship  is  with  the  Father,  and 
his  Son  Jesus  Christ. 

2.  However  foolish  or  enthusiastic  the  idea  of  such  a  kind  of 
communion  with  God,  as  has  now  been  described,  may  appear 
to  some  in  this  assembly,  yet  there  are  others  who  know,  yea 


278 


FELLOWSHIP     WITH    THE  FATHER 


infallibly  know,  that  it  is  a  blessed  reality;  and  that  it  affords 
sucli  a  happiness  as  the  world  cannot  give  nor  take  away.  To 
Buch  we  can  say,  Happy,  yea,  thrice  happy  is  your  lot.  If  you 
really  enjoy  communion  with  God,  though  but  in  the  smallest 
degree,  your  names  are  written  in  heaven ;  a  harp,  a  crown,  and 
a  mansion  are  prepared  for  you,  and  though  at  present,  your 
communion  with  God  is  frequently  interrupted  by  clouds  and 
darkness,  yet  the  time  is  fast  approaching,  when  you  shall  be- 
hold with  unveiled  face  tiie  glory  of  the  Lord,  and  be  perfectly 
transformed  into  the  same  glorious  image,  and  enjoy  an  indis- 
soluble union,  a  most  perfect,  intimate,  and  uninterrupted 
fellowship  with  God  the  Father  and  his  Son  Jesus  Christ. 
Seeing  then  you  look  for  such  things,  give  all  diligence  to  main- 
tain a  daily  and  hourly  intercourse  with  the  heavenly  world. 
Let  your  thoughts,  your  affections,  and  your  conversation,  be  in 
heaven  ;  draw  near  to  God,  and  he  will  draw  nigh  to  you,  and 
cause  his  face  to  shine  upon  you,  that  you  may  be  saved.  Like 
Moses,  live  much  upon  the  mount  with  God  in  prayer;  and  then 
like  him,  you  will  cause  your  light  to  shine  before  others,  and 
adorn  the  doctrine  of  God  your  Saviour.  We  naturally  copy 
the  manners,  learn  the  language,  and  imitate  the  example,  of 
those  with  whom  we  associate,  and  if  Ave  have  our  fellowship 
with  the  Father  and  his  Son  Jesus  Christ,  we  shall  gradually 
become  conformed  to  their  image,  and  the  world  will  lose  its 
power,  offering  its  temptations,  and  spreading  its  snares  in  vain, 
for  those  who  have  been  renewed  in  the  spirit  of  their  mind. 
Consider  then,  my  friends,  the  infinite,  astonishing  condescen- 
sion of  Jehovah;  consider  what  manner  of  love  he  has  bestowed 
upon  you,  that  you  should  be  called  the  sons  of  God,  and  be 
admitted  to  friendship  and  conmiunion  with  him;  and  let  this 
incite  you  to  make  every  possible  exertion  to  glorify  him  by 
bringing  forth  fruit  unto  God.  And  let  not  those  who  are  hun- 
gering and  thirsting  after  communion  with  God,  but  who  enjoy 
it  only  imperfectly  or  interruptedly,  suddenly  conclude  that  they 
know  nothing  of  religion.  The  path  of  the  just  is  as  the  rising 
light,  faint  and  almost  indistinguishable  at  first,  but  gradually 
advancing  to  the  perfect  day.  Christ  will  not  despise  the  day 
of  small  things.  He  will  not  break  the  bruised  reed,  nor  quench 
the  smoking  flax.  Be  of  good  courage  therefore,  wait  on  the 
Lord,  and  he  shall  strengthen  thine  heart. 


AND    WITH     THE    SON.  279 

Finally,  whatever  our  character  and  pursuits  may  have  hith- 
erto been,  let  us  all,  from  this  moment,  resolve  to  make  God  our 
chief  good,  and  seek  communion  with  him  as  our  only  happi- 
ness. Without  this  there  is  indeed  no  happiness,  either  in  this 
world,  or  that  which  is  to  come.  Without  this,  man  is  no  bel- 
ter than  the  brutes  that  perish ;  for  it  is  this  alone  which 
dignifies,  exalts,  and  purifies  his  nature.  This  is  the  happiness 
for  which  he  was  made.  This  is  the  happiness  which  was  pre- 
pared for  him.  O  then,  seek  this  happiness,  and  no  longer 
exhibit  the  preposterous  sight  of  rational,  immortal  beings  cleav- 
ing to  ashes,  earth,  and  dust ;  chasing  eagerly  bubbles  which 
elude  their  pursuit,  and  burst  ere  they  can  grasp  them,  while 
they  neglect  heavenly  and  divine  things,  and  leave  their  never 
dying  souls  to  perish. 


SERMON  LXXI. 


THE  BLAMELESS  PAIR. 


AwD  they  were  both  righteous  before  God,  walking  in  all  the  commandments 
and  ordinances  of  the  Lord  blameless. —  Luke  i.  6. 

The  persons  of  whom  the  Holy  Ghost  has  borne  this  honor- 
able testimony  are  Zacharias  and  Elizabeth,  the  parents  of  John 
the  Baptist.  The  character  here  ascribed  to  them,  so  excellent 
and  desirable  in  itself,  is  especially  deserving  the  regard  and 
imitation  of  all  who  are  united  by  conjugal  ties.  As  this  union 
is  the  source  and  basis  of  all  the  social  relations,  the  character 
of  those  who  "are  no  more  twain  but  one  flesh"  must  necessa- 
rily exert  a  powerful  influence,  not  only  over  the  domestic  circle, 
but  through  all  the  ramifications  of  human  society.  It  will  be 
the  object  of  this  discourse, 

L  To  consider  and  illustrate  the  character  described  in  the 
text;  and, 

IL  To  present  some  reasons  why  all  who  have  entered  the 
marriage  state  should  endeavor  to  make  it  their  own. 

L  The  first  thing  which  demands  attention  in  the  character 
of  this  truly  excellent  and  happy  pair,  is,  that  they  were  right- 
eous before  God.  This,  my  hearers,  _  is  a  great  thing.  It  is, 
indeed,  very  easy  to  be  righteous  in  our  own  estimation ;  nor  is 
it  very  difficult  to  be  righteous  in  the  estimation  of  our  fellow 
creatures;  but  it  is  by  no  means  equally  easy  to  be  righteous  iu 
the  estimation  of  God.    He  is  constantly  with  us;  he  sees  our 


THE    BLAMELESS  PAIR. 


281 


whole  conduct;  nay  more,  he  reads  our  hearts.  To  be  righteous 
before  him,  then,  is  to  be  really,  iuwardly,  and  uniformly  right- 
eous. It  is  to  be  the  same  persons  in  every  situation,  and  on  all 
occasions;  the  same  at  home,  and  abroad,  in  solitude  and  in 
society.  But  much  less  than  this  will  suffice  to  make  us  right- 
eous in  the  estimation  of  our  fellow  creatures.  They  are  not 
always  with  us  ;  they  do  not  see  the  whole  of  our  conduct;  and 
of  our  hearts,  our  motives,  they  know  almost  nothing.  Of 
course,  they  know  very  little  of  our  real  characters.  How  little, 
for  instance,  do  the  nearest  neighbors  really  know  of  each  other. 
How  many  characters,  which  now  stand  fair,  would  be  blasted 
in  a  moment,  were  every  part  of  their  outward  conduct  only, 
laid  open  to  public  view  7  And  how  many  husbands  and  wives, 
who  are  generally  supposed  to  live  happily  together,  would  be 
found  mutual  tormentors,  were  they  fully  known  to  the  world  ! 
How  wretchedly  then  are  those  persons  deceived,  who  flatter 
themselves  that  they  are  righteous  before  God,  merely  because 
their  characters  stand  fair  in  the  estimation  of  men.  And  yet 
how  many  flatter  themselves  in  this  manner.  How  many  feel 
and  act,  as  if  they  were  to  be  judged  by  men  only,  and  not  by 
the  heart-searching  God; — as  if  that  part  of  their  conduct  only, 
which  is  known  to  the  world,  was  to  be  brought  into  judgment; 
and  not  every  secret  action,  thought,  and  feeling. 

My  hearers,  permit  me  to  warn  you  against  this  ruinous  delu- 
sion. Remember  that,  in  order  to  be  really  righteous,  you  must 
be  righteous  before  God.  Remember,  that  no  man,  who  would 
not  be  thought  righteous  by  his  fellow  creatures,  if  his  whole 
conduct  and  his  whole  heart  were  laid  open  to  them,  is  righteous 
before  God.  Do  you  start  at  this  assertion  7  A  moment's  re- 
flection will  convince  you  that  it  is  strictly  true.  The  whole 
conduct,  and  the  whole  heart  of  every  man,  is  perfectly  known 
to  God.  Now  if  God,  knowing  a  man  thus  perfectly,  judges 
him  to  be  righteous,  then  his  fellow  creatures,  did  they  know 
him  as  perfectly,  would  judge  him  to  be  righteous.  Hence  it 
follows,  that  every  man  is  unrighteous,  whom  his  fellow  crea- 
tures would  judge  to  be  unrighteous,  were  they  perfectlj'' 
acquainted  with  his  conduct  and  with  his  heart.  Try  yoursel  ves 
by  this  rule.  Would  men  think  you  righteous,  did  they  know 
you  as  perfectly  as  God  knows  you?  Then  you  are  righteous. 
Would  men  tliink  you  unrighteous,  did  they  know  you  thus 
VOL.  in.  36 


2S2 


THE    BLAMELESS  PAIR. 


perfectly  ?  Then  you  are  unrighteous.  It  may,  however,  he 
necessary  to  remark,  that  ui  making  these  assertions,  I  proceed 
on  the  supposition,  that  men  slionld  judge  of  you  by  the  rule  of 
God's  Word,  the  rule  by  which  God  himself  judges  of  your 
character.  With  this  qualification,  the  truth  of  these  assertions 
must,  f  conceive,  appear  evident  to  all. 

And  is  it  not,  to  some  of  you  at  least,  an  alarming  thought, 
that  if  men,  did  they  know  you  perfectly,  would  think  you  un- 
righteous, then  God  certainly  does  think  you  so?  And  that  he 
Avill  treat  you  accordingly,  unless  you  repent?  If  this  thought 
does  alarm  any  one,  let  me  entreat  him  not  to  dismiss  it  hastily. 
Keep  it  in  mind,  make  use  of  it  to  regulate  your  conduct,  and 
to  try  your  character;  and  when  your  heart  and  life  become 
such,  that  an  impartial  jury  of  your  fellow  creatures,  perfectly 
acquainted  with  both,  and  judging  of  them  by  the  rules  of 
God's  Word,  would  pronounce  you  truly  righteous,  then,  and 
not  till  then,  may  you  venture  to  hope  that  you  are  righteous 
before  God. 

But  the  opinion  of  men,  if  they  knew  us  perfectly,  and  judged 
us  by  the  Word  of  God,  would  be  according  to  truth ;  and,  of 
course,  deserve  our  regard.  Yet  while  they  know  so  little  of  us, 
as  they  actually  do,  their  good  opinion  can  prove  nothing  in  our 
favor,  except  it  be,  that  our  outward  conduct,  so  far  as  it  comes 
under  their  notice,  is  correct.  Still  less  can  our  own  opinion 
that  we  are  righteous  prove  us  to  be  so.  Agreeably,  we  find 
St.  Paul  saying,  It  is  a  very  small  thing  with  me  to  be  judged 
of  man's  judgment,  yea,  I  judge  not  mine  own  self;  but  he 
that  judgeth  me  is  the  Lord.  And  is  it  not  wonderful,  my 
hearers,  that  every  man  who  believes  there  is  a  God,  does  not, 
like  the  apostle,  feel  as  if  the  opinions  of  other  beings  respecting 
him  were  of  very  little  consequence?  —  that  many,  who  ac- 
knowledge there  is  a  God,  should  think  so  little  of  his  judgment, 
and  so  much  of  the  approbation  of  their  fellow  creatures  ?  We 
do  not  feel  and  act  thus  in  other  similar  cases.  If  we  perform 
any  work  which  requires  the  exertion  of  mental  abilities,  or  of 
manual  skill,  we  do  not  much  desire  or  regard  the  applause  of 
ignorant,  incompetent  judges.  But  we  wish  to  know  what 
judicious  men,  men  of  taste  and  information,  think  of  it ;  and 
we  value  the  approbation  of  one  such  man  more  than  that  of 
hundreds  of  inferior  stamp.    And  were  there  one  man  in  the 


THE    BLAMELESS  PAIR 


283' 


world,  whose  taste  and  judgment  were  infallible,  and  whose 
decision  would  fix  forever  the  character  of  our  work,  we  should 
prefer  his  approbation  to  that  of  all  the  world  beside.  Why, 
then,  do  we  not  thus  supremely  prize,  and  labor  to  obtain  the 
approbation  of  God,  the  only  being  who  really  knows  us  ;  whose 
judgment  is  infallible,  on  whom  our  destiny  depends,  and  whose 
sentence  will  stamp  our  characters  with  a  mark,  which  can 
never,  never  be  effaced!  Thus  did  the  pious  pair,  whose  exam- 
ple we  are  contemplating.  They  studied  to  approve  themselves 
to  God;  and  he  declared,  in  return,  that  they  were  righteous 
before  him;  and  had  the  whole  world  known  them  as  perfectly 
as  he  did,  the  whole  world  would  have  assented,  with  one  voice, 
to  the  tnjth  of  this  declaration. 

Again:  This  pair  walked  in  all  God's  commandments  and 
ordinances  blameless.  I  do  not,  however,  mention  this,  nor  do 
I  conceive  the  inspired  writer  mentioned  it,  as  something  differ- 
ent or  distinct  from  being  righteous  before  God.  It  is  rather 
mentioned  as  an  effect  and  a  proof  of  their  being  righteous.  To 
be  righteous,  is  to  be  conformed  to  the  rule  of  right;  and  the 
only  rule  of  right  is  the  will  of  God,  as  expressed  in  his  com- 
mandments and  ordinances.  These  two  words,  though  nearly 
synonymous,  are  not  perfectly  so.  The  commands  of  God  are 
his  moral  precepts,  or  those  precepts  which  are  designed  to  reg- 
ulate our  temper  and  conduct  on  all  occasions.  By  his  ordi- 
nances are  meant  those  religious  rites  and  institutions,  which  he 
has  directed  us  to  observe.  Repent,  believe  the  gospel,  be  holy, 
—  are  commands;  religious  worship,  baptism,  and  the  Lord's 
supper,  are  ordinances.  He  that  is  righteous  before  God  will 
observe  both.  In  this  respect  many  fail.  Some  pretend  to  obey 
God's  commands,  while  they  neglect  his  ordinances.  Others 
visibly  observe  his  ordinances,  but  neglect  his  commands.  The 
truly  righteous  esteem  all  God's  precepts  concerning  all  things 
to  be  right,  and  observe  them,  not  on  occasions  only,  when  it 
suits  their  convenience,  but  habitually.  Thus  did  the  persons 
whose  character  we  are  considering.  They  walked  in  God's 
commandments  and  ordinances,  as  in  a  path  which  they  never 
forsook.  The  term  walk  signifies  a  course  of  life.  To  walk  in 
God's  commandments  and  ordinances,  is  to  have  the  heart  and 
life  constantly  regulated  by  them.  It  is  not  to  step  occasionally 
into  the  path  of  duty,  and  then  take  many  steps  in  a  different 


284 


THE    BLAMELESS  PAIR. 


path;  but  it  is  to  pursue  this  path  with  undeviating  steadiness 
and  perseverance,  without  turning  aside  either  to  the  right  hand 
or  to  the  left.  Nor  was  it  a  part  only  of  God's  commandments 
and  ordinances  that  this  pious  pair  observed ;  for  we  are  told, 
that  they  walked  in  them  all.  They  did  not  select  such  as  were 
easy,  or  reputable,  and  neglect  others.  Nor  did  they  observe 
those  only,  which  they  had  little  temptation  to  omit;  but  to  use 
the  language  of  the  psalmist,  they  had  respect  to  all  God's  com- 
mandments. Hence  their  characters  and  conduct  were  blameless, 
or  irreproachable.  Not  that  they  were  absolutely  perfect.  Some 
imperfection,  doubtless,  attended  all  their  moral  and  religious 
performances;  but  there  was  nothing  particularly  blameable,  no 
allowed  insincerity  or  neglect.  In  the  sight  of  men,  their  char- 
acters were  spotless;  and  in  the  sight  of  God  they  possessed  that 
simplicity  and  godly  sincerity,  which  entitled  them  to  the 
honorable  appellation  of  Israelites  indeed,  in  whota  was  no  guile. 

Such  is  the  example  here  presented  for  the  imitation  of  all, 
especially  heads  of  families.  But  in  order  that  the  example 
should  produce  its  full  effect,  it  is  necessary  to  show,  more  par- 
ticularly, what  is  now,  under  the  Christian  dispensation,  implied 
in  walking  in  all  the  ordinances  and  commandments  of  the  Lord 
blamelessly. 

1.  It  implies  the  exercise  of  repentance  toward  God,  and 
faith  in  our  Lord  Jesus  Christ.  These  are  the  two  first  and  great 
commands  of  the  gospel,  on  obeying  which  our  obedience  to  all 
other  commands,  and  our  acceptable  observance  of  all  Christian 
ordinances  depends.  This  was  the  sum  of  St.  Paul's  preaching ; 
these  were  the  first  duties  which  our  Saviour  directed  his  disci- 
ples to  press  upon  all  their  hearers;  and  which  he  himself 
inculcates  upon  all.  When  the  Jews  asked  him.  What  shall  we 
do,  that  we  may  work  the  work  of  God?  his  answer  was.  This 
is  the  work  of  God,  that  ye  believe  on  him  whom  he  hath  sent. 
Until  we  begin  to  perform  these  duties,  we  cannot  be  righteous 
before  God,  nor  walk  in  any  of  his  commandments  or  ordinan- 
ces; for  inspiration  hath  declared,  without  faith  it  is  impossible 
to  please  him. 

2.  Walking  in  all  God's  commandments  and  ordinances 
blamelessly,  implies  great  diligence  in  seeking  a  knowledge  of 
them.  No  man  can  regulate  his  conduct  by  a  rule,  with  which 
he  is  unacquainted.    No  man  can  walk  in  all  God's  command- 


THE     BLAMELESS  PAIR. 


285 


ments  and  ordinances,  unless  he  knows  what  they  are;  nor  can 
any  man  know  what  they  are,  unless  he  is  familiarly  acquainted 
Avith  the  Scriptures.  As  well  might  a  mariner  find  his  way  to 
a  distant  port,  without  ever  looking  to  his  chart  or  compass. 
And  the  commands  and  ordinances  of  God  are  so  numerous, 
that  without  daily  and  long  continued  attention,  we  shall  cer- 
tainly forget  or  overlook  some  of  them  ;  shall  never  obtain  such 
a  clear,  systematic  view  of  our  duty,  as  is  necessary  to  its 
performance.  That  copy  of  the  Old  Testament,  which  Zacha- 
rias  and  Elizabeth  possessed,  was  doubtless  worn  with  frequent 
use.    It  must  have  been  their  daily  counsellor  and  guide. 

3.  Walking  in  all  God's  commandments  and  ordinances 
blamelessly,  implies  a  careful  performance  of  all  the  duties 
which  husbands  and  wives  owe  each  other.  These  duties  are 
summarily  comprehended  in  the  marriage  covenant,  in  which 
the  husband  solemnly  promises,  before  God  and  men,  that  he 
will  love,  provide  for,  and  be  faithful  to  his  wife;  and  the  wife, 
that  she  will  obey,  love,  and  be  faithful  to  her  husband.  This 
covenant  has  the  nature  of  an  oath,  and  as  such  involves  all 
who  violate  it  in  the  guilt  of  perjury.  The  duties  which  they 
thus  solemnly  bind  themselves  to  perform,  are  no  more  than  God 
requires  of  them  in  his  Word.  He  there  commands  husbands 
to  love  their  wives,  even  as  they  love  themselves,  and  wives  to 
be  subject  in  all  things  to  their  husbands.  He  commands  them 
to  make  this  union  resemble  that  which  subsists  between  Christ 
and  his  church.  Husbands,  love  your  wives,  even  as  Christ 
loved  the  church,  and  gave  himself  for  it.  Wives,  be  subject 
to  your  husbands,  as  the  church  is  subject  to  Christ.  There 
must  be  but  one  will  in  a  family,  but  every  act  of  that  one  will 
must  be  prompted  by  love,  love  like  that  which  Christ  displays 
for  his  church.  In  no  family  are  all  God's  commands  obeyed, 
in  which  this  love  on  the  one  part,  and  this  submission  on  the 
other,  are  not  found. 

4.  Walking  in  all  the  commandments  and  ordinances  of  God 
blamelessly,  implies  a  careful  performance,  on  the  part  of  parents, 
of  all  the  parental  duties  which  he  has  enjoined.  He  requires 
us  to  give  them  a  religious  education,  to  bring  them  up  in  the 
nurture  and  admonition  of  the  Lord;  to  teach  them  diligently 
his  revealed  will,  speaking  to  them  of  it,  in  the  house,  and  by 
the  way,  when  we  lie  down  and  when  we  rise  up;  and  to  re- 


2S6 


THE    BLAMELESS  PAIR. 


Strain  tliem  wlien  tlicy  would  pursue  vicious  courses.  We  have 
also  reason  to  bcliove  that  he  requires  parents  to  dedicate  their 
children  to  him  in  baptism.  That  they  ought  to  be  dedicated  to 
God,  and  presented  to  Christ  for  his  blessing,  all  Christians  are 
agreed,  though  our  Baptist  brethren  do  not  think  them  proper 
subjects  of  baptism.  But  our  Saviour's  command,  Suffer  little 
children  to  come  unto  me,  or  to  be  brought  to  me,  and  forbid 
them  not,  —  certainly  makes  it  the  duty  of  every  Christian  pa- 
rent to  present  his  children  to  Christ,  and  to  pray  for  his  blessing 
upon  them,  whatever  may  be  his  opinion  respecting  infant  bap- 
tism. Nor  can  Christ  fail  to  be  displeased  with  those  parents, 
who,  by  neglecting  to  bring  their  children,  do,  in  effect,  forbid 
them  to  come.  And  no  Christian  parent,  who  believes  infant 
baptism  to  be  an  ordinance  of  God,  can  pretend  that  he  Avalks 
in  all  God's  ordinances,  while  he  neglects  it.  Indeed,  while  any 
of  you.  my  professing  hearers,  neglect  it,  you  are  violating  your 
own  express  covenant  engagements. 

5.  Walking  in  all  God's  ordinances  and  commandments 
blamelessly,  implies  the  maintaining  of  the  worship  of  God  in 
tiie  family.  It  is  acknowledged,  that  there  is  no  command 
which,  in  so  many  words,  says,  worship  God  in  your  famiUes, 
or,  maintain  family  prayer.  Yet  that  this  is  a  duty  incumbent 
on  heads  of  families,  is,  perhaps,  as  clearly  taught  in  the  Scrip- 
tures, as  if  it  were  the  subject  of  an  express  command.  We 
have,  for  instance,  the  example  of  good  men  in  favor  of  it.  God 
expresses  full  confidence  that  Abraham  would  maintain  religion 
in  his  family.  Joshua's  resolution  Avas,  As  for  me  and  my 
house,  we  will  serve  the  Lord.  David,  after  the  public  exercises 
of  religion  Avere  finished,  returned  to  bless  his  household;  that 
is,  to  unite  with  them  in  an  act  of  worship ;  and  our  Saviour 
often  prayed  with  his  little  family  of  disciples.  Families  that 
call  not  upon  God's  name  are  classed  among  the  heathen,  and 
it  is  intimated  that  God  will  pour  out  his  fury  upon  them.  Be- 
sides, we  are  commanded  to  pray  always  on  all  occasions,  and 
in  all  circumstances ;  of  course,  in  our  families.  And  St.  Peter 
exhorts  husbands  and  wives  to  live  together  as  heirs  of  the  grace 
of  life,  that  their  prayers  may  not  be  hindered,  —  an  expression 
which  evidently  refers  to  united  prayers,  and  intimates  that  he 
thought  it  very  important  that  such  prayers  should  not  be  hin- 
ilcrcd  ;  and  that  he  took  it  for  granted  that  Christian  famihes 


THE     BLAMELESS  PAIR. 


2S7 


Avould  offer  such  prayers.  Besides,  the  reasonableness,  the  pro- 
priety, and  the  happy  effects  of  family  worship,  show  it  to  be  a 
duty.  It  is  reasonable  and  proper,  for  families  have  mercies  in 
common  to  ask  for,  and  they  receive  favors  in  common  for 
which  they  should  unite  in  expressing  their  gratitude.  And  the 
happy  effects  which  result  from  a  right  performance  of  this  duty, 
are  innumerable  and  inestimable.  It  has  a  happy  effect  upon 
the  head  of  the  family  himself  It  lends  to  make  him  circum- 
spect, to  produce  watchfulness  over  his  temper  and  conduct 
through  the  day;  for  how  can  he  indulge  sin  or  give  vent  to 
angry  passions  in  presence  of  the  family,  when  he  recollects 
that  he  is  a  priest  in  his  own  house ;  that  he  prayed  with  them 
in  the  morning ;  and  that  he  will  again  be  called  to  pray  with 
them  at  night  7  He  cannot  but  feel,  that,  if  the  rest  of  his  con- 
duct is  not  of  a  piece  with  this,  his  own  children  and  servants 
will  despise  him  for  his  inconsistency.  This  practice  has  also  a 
most  salutary  influence  upon  the  happiness  of  domestic  life.  If 
any  unpleasant  feelings  arise  between  members  of  the  same 
household,  such  feelings  can  scarcely  outlive  the  return  of  the 
next  season  for  family  devotion.  Affection  and  peace  must  re- 
turn, when  they  next  meet  around  the  family  altar,  unless  one 
or  the  other  is  a  hypocrite.  Thus  dissensions  are  prevented, 
and  domestic  peace  and  harmony  are  perpetuated.  I  may  add, 
that  it  always  tends  to  produce,  and  often  does  produce,  the 
most  happy  effects  upon  the  children  of  the  family.  At  least,  it 
is  certain  that  a  much  larger  proportion  of  children  are  moral, 
and  become  pious,  in  families,  where  this  duty  is  properly  per- 
formed, than  in  those  where  it  is  v/hoUy  neglected,  or  only 
occasionally  attended  to. 

6.  Walking  in  all  the  commandments  and  ordinances  of  the 
Lord  blamelessly,  implies  a  suitable  concern  for  the  present  and 
future  happiness  of  servants,  apprentices  and  dependents.  Their 
health  must  be  regarded.  More  labor  should  not  be  exacted  of 
them,  than  we  would  be  willing  should  be  exacted  of  our  own 
children,  were  they  placed  in  similar  circumstances.  Their 
rights  must  be  held  sacred.  We  are  commanded  to  give  unto 
our  servants  that  which  is  equal  and  right,  remembering  that 
Ave  have  a  Master  in  heaven.  Their  feelings  must  not  be  trifled 
with.  If  they  are  faulty,  let  them  be  told  of  their  faults  with 
mildness;  but  passionate,  contemptuous  language  should  never 


288 


THE     BLAMELESS  PAIE. 


be  addressed  to  them.  Ye  masters,  forbear  threatening,  is  the 
command  of  Jehovah. 

7.  Walking  in  the  commandments  and  ordinances  of  the 
Lord  blamelessly,  implies  a  careful  performance  of  all  the  duties 
which  we  owe  our  neighbors.  Our  Saviour  has  taught  us  to 
include  in  this  class  all  our  fellow  men,  to  whom  we  have 
opportunity  of  doing  good.  He  that  is  righteous  before  God 
will  ever  be  a  good  neighbor.  The  present  and  future  happi- 
ness of  all  his  fellow  creatures  will  be  dear  to  him,  and  he  will 
promote  it  as  far  as  his  ability  extends.  Of  coursp,  he  will 
never  knowingly  injin-e  them  in  their  persons,  reputation,  or 
estate.  And  in  receiving  and  returning  their  visits,  he  will  be 
governed,  not  by  the  sinful  or  foolish  customs,  which  the  fash- 
ionable world  has  adopted,  but  by  a  regard  to  God"s  glory  and 
their  best  good. 

8.  Walking  in  all  the  commandments  and  ordinances  of  the 
Lord  blamelessly,  implies  a  proper  use  of  the  temporal  good 
things  which  are  entrusted  to  our  care.  Nothing  should  be 
wasted,  for  God  will  require  an  account  of  all.  Nothing  should 
be  employed  to  gratify  the  hist  of  the  flesh,  the  lust  of  the  eye, 
or  the  pride  of  h fe ;  for  property  so  employed  is  much  worse 
than  wasted.  We  must  use  the  world  as  not  abusing  it,  and 
employ  every  portion  of  our  property  in  a  manner  which  God 
will  approve,  and  to  the  purpose  for  which  it  was  given.  He 
that  wastes  his  possessions,  wastes  God's  property,  and  the 
poor's  patrimony;  he  that  consumes  them  upon  his  lusts,  gives 
them  to  swine. 

Lastly ;  Walking  in  all  the  commandments  and  ordinances 
of  the  Lord  blamelessly,  implies  a  sacred  observance  of  the 
Sabbath,  a  diligent  attendance  on  the  public  worship  of  God, 
and  a  commemoration  of  Christ  at  his  table.  All  these  things 
are  God's  ordinances,  and,  if  we  except  baptism,  they  are  per- 
haps the  only  ordinances  which  he  has  appointed  under  the 
Christian  dispensation.  Heads  of  families,  who  neglect  either 
of  them,  cannot  be  said  to  walk  in  all  God's  ordinances  blame- 
lessly. 

Having  thus  considered  and  illustrated  the  character  brought 
to  view  in  the  text,  I  proceed,  as  was  proposed, 

n.  To  state  some  reasons,  why  all  who  have  entered  the 
marriage  state  should  endeavor  to  make  it  their  own.    But  is 


THE     BLAMELESS  PAIR. 


289 


this  necessarj'-?  Can  anj'  of  you,  my  hearers,  need  reasons  or 
motives  to  persuade  you  to  the  acquisition  of  such  a  character? 
Does  it  not  commend  itself  at  once  to  the  understanding,  and  to 
the  conscience  of  every  man  who  is  possessed  of  either  1  If, 
however,  any  of  you  need  such  reasons,  they  can  easily  be  as- 
signed. 

1.  God  approves,  and  requires  you  to  possess,  such  a  character. 
He  commands  you  to  be  righteous  before  him.  His  language 
is,  I  am  the  Almighty  God ;  walk  before  me,  and  be  thou  perfect. 
All  the  commandments  and  ordinances  which  have  been  men- 
tioned are  his.  They  are  sanctioned  by  his  authority ;  a  neglect 
of  them  will  be  punished  by  his  power  ;  a  performance  of  them 
will  be  rewarded  by  his  grace.  The  curse  of  the  Lord,  we  are 
told,  is  in  the  house  of  the  wacked;  but  he  loveth  and  blesseth 
the  habitation  of  the  righteous.  And  is  it  not  reasonable  that 
we  should  obey  his  commands  ?  Is  it  not  desirable  to  avert  his 
curse  from  our  dwellings,  and  to  have  his  blessing  in  oar  habi- 
tations ?  Who,  that  believes  there  is  a  God,  would  not  have 
his  family  one  of  the  few  faithful  families,  on  which  God  looks 
with  approbation  ?  Who  would  not  wish  that  the  eye  of  God 
should  discover  in  it  nothing  displeasing  to  him? 

2.  Consider  how  much  it  would  promote  your  present  happi- 
ness to  possess  such  a  character.  Where  can  happiness  be  found 
on  earth,  if  not  in  such  a  family  as  has  now  been  described  ? 
Mutual  affection  and  harmony,  peace  and  contentment  would 
dwell  in  it.  All  the  gifts  of  Providence  would  be  enjoyed  with 
a  double  relish,  because  they  would  be  received  as  the  gifts  of  a 
Father,  and  be  sanctified  by  his  word  and  prayer.  Almost 
every  cause  of  domestic  unhappiness.would  be  excluded.  There 
would  be  no  room  for  anxiety,  uneasiness,  and  alarm ;  for  such 
a  family  could  cheerfully  trust  in  God  to  supply  all  its  real  wants, 
and  to  shield  it  from  all  real  evils.  Even  if  afflictions  came, 
they  would  come  as  mercies,  and  deprived  of  their  stings.  In 
short,  such  a  family  would  be  of  one  heart  and  of  one  soul ; 
that  heart  and  that  soul  would  be  devoted  to  God,  and  God  in 
return  would  devote  himself  to  them.  And  O,  how  pleasant, 
how  soothing,  how  refreshing,  would  it  be  to  the  husband,  the 
father,  to  return  at  evening  to  such  a  house,  after  the  labors  and 
fatigues  of  the  day,  to  be  greeted  with  affectionate  smiles,  and 
to  return  them ;  to  shut  out  the  world  with  its  follies  and  cares, 

VOL.  in.  37 


290 


THE    BLAMELESS  PAIR. 


and  to  feel,  while  rejoicing  in  the  circle  of  those  Avhom  he  loved, 
that  God  was  looking  down  upon  them  with  approbation  and 
delight;  that  an  unseen  Saviour  was  rejoicing  in  the  midst  of 
them,  to  see  the  happiness  which  he  had  purchased,  and  which 
his  religion  bestowed !  How  sweet,  to  close  an  evening  thus 
pleasant,  and  a  day  spent  in  the  service  of  God,  by  uniting 
around  the  family  altar  in  an  offering  of  prayer  and  praise  to 
their  great  Benefactor,  and  then  lie  down  to  rest  with  that  feel- 
ing of  sincerity  and  safety,  which  filial  confidence  in  heaven 
inspires  !  Some  may,  perhaps,  choose  to  call  this  representation, 
religious  romance  ;  but  it  is  sober  reality ;  it  is  no  more  than  has 
been  actually  enjoyed ;  and  if  we  see  few  families  in  which  it 
is  realized,  it  is  only  because  there  are  few,  in  which  both  heads 
of  the  family  walk  in  all  the  commandments  and  ordinances  of 
the  Lord  blameless. 

3.  Permit  me  to  remind  you  how  greatly  such  a  family  would 
honor  God  and  adorn  religion.  It  would,  indeed,  in  such  a 
world  as  this,  be  like  one  of  those  ever  verdant  islands,  which 
rise  amidst  the  wide  ocean  of  Arabian  sands,  and  whose  con- 
stant verdure  leads  the  weary  and  thirsty  traveler  to  seek  for 
the  hidden  spring  which  produces  it.  It  is,  perhaps,  impossible 
for  an  insulated  individual  to  exhibit  all  the  beauty  and  excel- 
lence of  Christianity  ;  because  much  of  it  consists  in  the  right 
performance  of  those  relative  duties,  which  he  has  no  opportu- 
nity to  perform.  But  in  a  religious  family,  a  family  where  both 
husband  and  wife  are  evidently  pious,  religion  may  be  displayed 
in  all  its  parts,  and  in  the  fulness  of  its  glory  and  beauty;  and 
one  such  family  will  do  more  to  recommend  it,  and  to  soften  the 
prejudices  of  its  enemies,  than  can  be  effected  by  the  most  pow- 
erful and  persuasive  sermon. 

The  subject  is  very  far  from  being  exhausted.  Many  more 
powerful  arguments  and  motives  in  favor  of  imitating  the  char- 
acter here  recommended  might  easily  be  urged  ;  but  the  unex- 
pected length  to  which  the  preceding  remarks  have  been  extended, 
compels  me  to  omit  them,  and  to  close  with  a  short  address  by 
way  of  application. 

Permit  me  to  commence  this  address  by  asking  each  married 
pair  in  this  assembly,  whether  their  family  is  such  as  has  now 
been  described  ?  whether  they  resemble  the  parents  of  John  the 
Baptist?    Are  you  both  righteous  before  God?  and  do  you  walk 


THE    BLAMELESS  PAIR 


291 


in  all  his  ordinances  and  conamands  blameless  1  If  not,  whose 
fault  is  it?  Is  it  the  husband's?  or  the  wife's?  or  the  fault  of 
both?  In  some  families,  doubtless  both  are  in  fault;  neither  is 
righteous.  Alas,  that  there  should  be  such  families,  and  so 
many  of  them  among  us  !  Alas,  that  persons  should  ever  enter 
the  married  state,  so  totally  unqualified  to  discharge  all  its  most 
important  duties  ;  that  immortal  souls  should  be  committed  to 
the  care  of  those  who  know  not  their  worth,  and  who  will  do 
nothing  to  effect  their  salvation  !  Is  this  the  character  of  any 
fathers  and  mothers  present?  and  if  so,  shall  it  continue  such? 
Remember,  ye  who  are  in  this  state,  especially  ye  who  have 
just  entered  it,  that,  however  happy  you  may  now  be,  affliction 
will  come,  sickness  will  come,  death  Avill  come;  and  what  will 
you  then  do,  ye  who  have  made  no  provision  for  such  events, 
ye  who  have  no  God  to  support  and  comfort  you  ?  Be  assured, 
the  time  will  arrive,  even  in  the  present  hfe,  when  you  will  feel 
the  need  of  religion ;  feel  that  everything  besides  is  compara- 
tively worthless.  Remember,  too,  ye  who  now  love  and  rejoice 
in  each  other,  that  you  must  meet  in  another  world ;  and  that 
the  fate  of  each  in  that  world  will  depend  much  upon  the  con- 
duct of  the  other.  If  you  now  encourage  each  other  in  neg- 
lecting religion,  you  will  then  meet  as  the  bitterest  of  enemies, 
and  load  each  other  with  reproaches  and  execrations.  Each 
one  will  then  say,  O,  that  we  had  never  met !  Had  I  not  been 
connected  with  you,  had  I  possessed  a  religious  partner,  I  might 
now  have  been  happy.  But  you  tempted  and  encouraged  mo 
to  live  without  God,  and  to  neglect  my  Saviour ;  and  now  I 
must,  in  consequence,  be  miserable  forever !  On  the  contrary, 
should  either  of  you  now  become  truly  religious,  you  may  be 
instrumental  in  effecting  the  salvation  of  the  other;  and  then 
with  what  joy  will  you  both  meet  in  heaven  !  O  then,  live  to- 
gether in  such  a  manner,  that  you  may  hereafter  meet  with  joy ; 
live  as  it  becomes  two  immortal  beings  traveling  hand  in  hand 
to  judgment  and  eternity.  Live  together  in  this  world  as  heirs 
of  the  grace  of  life,  and  you  shall  live  together  in  heaven,  as 
happy  participants  of  its  bliss. 

But  there  are  probably  other  families  in  which  the  fault  lies 
on  one  only  of  the  partners.  Perhaps,  O  husband,  it  is  your 
fault,  that  both  are  not  religious.  You  have  a  pious  partner, 
one  whom  you  cannot  but  acknowledge  is  pious.    But  you  re- 


292 


THE    BLAMELESS  PAIR. 


fuse  to  unite  with  her  in  making  your  habitation  a  temple  of 
God,  the  abode  of  rehgion,  of  peace  and  happiness.  You  do 
not,  perhaps,  oppose  her ;  but  you  afford  her  no  assistance  in 
lier  journey  to  heaven.  In  this  respect  she  is  a  widow.  She  is 
deprived  of  one  of  the  greatest  blessings  which  a  wife  has  a 
right  to  expect  from  a  husband ;  and  must  pursue  her  way  sol- 
itary, alone.  When  she  rejoices,  she  cannot  impart  to  you  her 
joys ;  when  she  is  sad,  she  cannot  make  you  understand  the 
cause  of  her  sadness,  nor  receive  from  you  any  consolation  or 
rehef  Nay  more,  you  are  the  chief  cause  of  her  sorrows.  She 
mourns  with  a  heart  almost  broken,  because  she  is  compelled  to 
leave  you  behind,  to  fear  that  you  will  perish  forever ;  and  the 
more  kind  you  are  in  other  respects,  so  much  the  more  does  her 
grief  increase.  Yet  she,  probably,  does  not  express  it,  lest  she 
should  give  offence,  and  be  reproached  for  indulging  needless 
apprehensions.  And  while  you  give  all  this  pain  to  her,  of  what 
happiness  do  you  deprive  yourself;  happiness  here,  and  happiness 
hereafter  !  O,  then,  let  it  no  longer  be  your  fault,  that  religion 
is  not  enthroned,  and  adorned,  and  enjoyed  in  your  families ; 
but  now,  while  the  Spirit  and  the  bride  invite,  come  and  taste 
of  the  water  of  life  freely. 

In  other  cases  it  is,  perhaps,  the  fault  of  the  wife ;  and  if  so, 
how  great  a  fault !  What  hardness  of  heart,  what  inexcusable 
obstinacy,  does  it  evince,  to  stand  out  not  only  against  the  au- 
thority of  God,  and  the  invitations  of  the  Saviour,  but  the 
argumerkts,  persuasions,  and  entreaties  of  her  nearest  earthly 
friend  !  What  cruel  unkindness,  to  plant  thorns  in  the  breast 
of  him,  who  looks  to  you  for  his  chief  earthly  consolation ;  to 
seal  up  his  lips  when  he  wishes  to  give  vent  to  the  feelings  of 
his  heart;  to  compel  him  to  feel  that,  when  he  prays  in  his 
family,  he  prays  alone ;  and  to  see  that  his  labors  for  the  salva- 
tion of  his  children  are  rendered  almost  fruitless  for  want  of  a 
partner  to  assist  him.  O,  then,  let  no  wife,  no  mother,  in  this 
assembly,  be  so  unmindful  of  what  she  owes  to  her  husband, 
her  children,  her  Saviour,  her  God,  as  to  continue  in  an  irrelig- 
ious state.  And  wherever  either  partner  is  pious,  let  both  be- 
come so;  and  then  shall  the  voice  of  joy  and  rejoicing  be  heard 
in  your  habitation,  as  it  is  in  the  tabernacles  of  the  righteous. 

Blessed  be  God,  there  are  some  such  families  among  us,  — 
families,  in  which,  as  we  have  reason  to  hope,  both  the  husband 


THE     BLAMELESS  PAIR. 


293 


and  wife  resemble  the  parents  of  John  the  Baptist.  Let  those 
who  are  thus  highly  favored  show  their  gratitude  to  God,  by 
striving  to  become  eminently  pious.  Let  them  quicken  and 
assist  each  other  in  the  good  work,  and  be  mutual  helpers  of 
each  other's  faith  and  joy.  When  you  return  to  your  habita- 
tions, consult  together,  and  inquire,  whether  there  is  any  com- 
mandment or  ordinance  of  God,  in  which  you  are  not  both 
walking;  any  duty  which  you  are  neglecting;  any  thing  in 
your  families  which  is  displeasing  to  Christ.  If  any  thing  of 
this  kind  is  discovered,  put  it  from  you  instantly,  however  dear. 
Thus  you  will  each  have  increasing  reason  to  bless  God  through 
eternity,  for  giving  you  a  pious  partner ;  and  when  you  meet  in 
heaven,  you  will  love  each  other  with  pure  and  immortal  affec- 
tion, as  instruments  employed  by  God  to  fit  each  other  for  that 
world,  where  they  neither  marry  nor  are  given  in  marriage,  but 
are  like  the  angels  of  God. 


SERMON  LXXII. 


CHILDREN  TO  BE  EDUCATED  FOR  GOD. 


Take  this  child  and  nurse  it  for  me,  and  I  will  give  thee  thy  wages. 

ExoDcs  II.  9. 

These  words  were  addressed  by  Pharaoh's  daughter  to  the 
mother  of  Moses.  Of  the  circumstances  which  occasioned  them, 
it  can  scarcely  be  necessary  to  inform  you.  You  need  not  be 
told,  that,  soon  after  the  birth  of  this  future  leader  of  Israel,  his 
parents  were  compelled  by  the  cruelty  of  the  Egyptian  krng  to 
expose  him  in  an  ark  of  bulrushes,  on  the  banks  of  the  Nile. 
In  this  situation  he  was  found  by  the  daughter  of  Pharaoh ; 
and  so  powerfully  did  his  infantile  cries  excite  her  compassion, 
that  she  determined  not  only  to  rescue  him  from  a  watery  grave, 
but  to  adopt  and  educate  him  as  her  own.  His  sister  Miriam, 
who  at  a  distance,  had  watched  his  fate  unseen,  now  came  for- 
ward like  a  person  entirely  unacquainted  with  the  circumstan- 
ces of  his  exposure,  and  on  hearing  of  the  princess'  determina- 
tion, offered  to  procure  a  Hebrew  woman,  to  take  the  care  of 
him,  until  he  should  be  of  sufficient  age  to  appear  at  her  father's 
court.  This  offer  being  accepted,  she  immediately  went  and 
called  the  child's  mother,  to  whose  care  he  was  committed  by 
the  princess  in  the  words  of  our  text, — Take  this  child  and  nurse 
it  for  me,  and  I  will  give  thee  thy  wages. 

In  similar  language,  my  friends,  does  God  address  parents. 
To  every  one.  on  whom  he  bestows  the  blessing  of  children,  he 


CHILDREN     TO    BE    EDUCATED    FOR     GOD.  295 

says  in  his  word  and  by  the  voice  of  his  Providence,  Take  this 
child  and  educate  it  for  me,  and  I  will  give  thee  thy  wages. 
From  this  passage,  therefore,  we  may  take  occasion  to  show, 

I.  What  is  implied  in  educating  children  for  God  ; 

II.  The  reward  which  he  gives  to  those  who  perform  this  duty 
aright. 

I.  The  first  thing  implied  in  educating  children  for  God,  is  a 
realizing,  heart-felt  conviction  that  they  are  his  property,  his 
children,  rather  than  ours  ;  and  that  he  commits  them  for  a  time 
to  our  care,  merely  for  the  purpose  of  education,  as  we  place 
children  under  the  care  of  human  instructers  for  the  same  pur- 
pose. However  carefully  we  may  educate  children,  yet  we 
cannot  be  said  to  educate  them  for  God,  unless  we  feel  that  they 
are  his  ;  for  if  we  feel  that  they  were  ours  exclusively,  we  shall 
and  must  educate  them  for  ourselves  and  not  for  him.  To  know 
that  they  are  his,  is  to  feel  a  cordial  operative  conviction  that 
he  has  a  sovereign  right  to  dispose  of  them  as  he  pleases,  and  to 
take  them  from  us  whenever  he  thinks  fit.  That  they  are  his, 
and  that  he  possesses  this  right,  is  evident  from  innumerable 
passages  in  the  inspired  writings.  We  are  there  told  that  God 
is  the  former  of  our  bodies,  and  the  father  of  our  spirits ;  that 
we  are  all  his  offspring,  and  that  consequently  we  are  not  our 
own  but  his.  We  are  also  assured  that,  as  the  soul  of  the  pa- 
rent, so  also  the  souls  of  the  children  are  his;  and  God,  once 
and  again  severely  reprovesand  threatensthe  Jews,  because  they 
sacrificed  his  children  in  the  fire,  to  Moloch.  Yet  plain  and  ex- 
plicit as  these  passages  are,  how  few  parents  appear  to  feel  their 
force.  How  few  appear  to  feel  and  act  as  if  conscious  that  they 
and  theirs  were  the  absolute  property  of  God ;  that  they  were 
merely  the  foster-parents  cf  their  children,  and  that,  in  all  which 
they  do  for  them,  they  are,  or  ought  to  be,  acting  for  God.  Bat 
it  is  evident  that  they  must  feel  this  before  they  can  bring  up 
their  children  for  Him ;  for  how  can  they  educate  their  children 
for  a  being  whose  existence  they  do  not  realize,  whose  right  to 
them  they  do  not  acknowledge,  and  whose  character  they  do 
not  love  1 

Nearly  connected  with  this  is  a  second  thing  implied  in  edu- 
cating children  for  God, — namely,  a  cordial  and  solemn  dedica-. 
tion  or  surrender  of  them  to  him,  to  be  his  forever.  We  hi"^ 
already  shown  that  they  are  his  property  and  not  ours^;  by 


296 


CHILDREN     TO  BE 


dedicating  them  to  him,  we  mean  nothing  more  than  an  explicit 
acknowledgment  of  this  truth  ;  or  an  acknowledgment  that  we 
consider  them  as  entirely  his :  and  that  we  unreservedly  surren- 
der them  to  him  for  time  and  eternity.  This,  my  friends,  is  a 
reasonable  service.  The  apostle  beseeches  Christians  by  the 
tender  mercies  of  God,  to  present  themselves  as  living  sacrifices 
to  him,  holy  and  acceptable,  and  to  glorify  God  in  their  bodies 
and  spirits  which  are  his.  But  the  same  considerations  which 
render  it  right  and  reasonable  that  we  should  dedicate  ourselves 
to  God,  render  it  equally  right  and  reasonable,  that  to  him  we 
should  also  dedicate  our  children.  If  we  refuse  to  give  them  to 
God,  how  can  we  be  said  to  educate  them  for  him? 

In  the  third  place,  if  we  would  educate  children  for  God,  we 
must  do  all  that  we  do  for  them  from  right  motives.  Almost  the 
only  motive  which  the  Scriptures  allow  to  be  right,  is  a  regard 
for  the  glory  of  God,  and  a  disinterested  desire  to  promote  it; 
and  they  consider  nothing  as  really  done  for  God,  Avhich  does 
not  flow  from  this  source.  Without  this,  however  exemplary 
we  may  be,  we  do  but  bring  forth  fruit  to  ourselves,  and  are  no 
better  than  empty  vines.  We  must,  therefore,  be  governed  by 
this  motive  in  the  education  of  our  children,  if  we  would  edu- 
cate them  for  God.  and  not  for  ourselves.  In  all  our  cares,  la- 
bors and  sufferings  for  them,  a  regard  to  the  divine  glory  must 
be  the  main  spring  which  moves  us.  If  we  act  merely  from 
parental  affection,  we  act  from  no  higher  principle  than  the  irra- 
tional animals  around  us,  since  many  of  ihom  evidently  appear 
to  love  their  offspring  no  less  ardently,  and  to  be  no  less  ready 
to  encounter  dangers,  toils,  and  sufferings,  to  promote  their  hap- 
piness, than  we  are  to  promote  the  welfare  of  ours.  But  if  pa- 
rental affection  can  be  sanctified  by  the  grace  of  God,  and  pa- 
rental duties  hallowed  by  a  wish  to  promote  his  glory,  then  we 
rise  above  the  irrational  world,  to  our  proper  station,  and  may  be 
said  to  educate  our  children  for  God  ;  and  here,  my  friends,  we 
may  observe  that  true  religion,  when  it  prevails  in  the  heart, 
sanctifies  every  thing,  renders  even  the  most  common  actions  of 
life  acceptable  to  God,  and  gives  them  a  dignity  and  importance 
\yliich,  of  themselves,  they  by  no  means  deserve.  What,  for 
instance,  can  bo  more  common  or  trifling,  than  the  daily  recep- 
lioi>-of  food  for  the  support  of  the  body?  Yet  even  this  may 
be  done,  and  ought  to  be  done,  to  the  glory  of  God  ;  and  when 


EDUCATED    FOR  GOD. 


297 


this  is  the  case,  instead  of  a  trifling,  unimportant  action,  it 
becomes  an  important  religious  duty  ;  Whether  ye  eat  or  drink, 
do  all  to  the  glory  of  God.  Thus  the  care  and  education  of 
children,  however  trifling  it  may  be  thought  by  some,  ought  to 
be  attended  to  from  a  regard  to  the  divine  glory  ;  and  when  this 
is  done,  it  becomes  an  important  part  of  true  religion. 

In  the  fourth  place,  if  we  would  educate  our  children  for  God, 
we  must  educate  them  for  his  service.  The  three  preceding 
particulars  which  we  have  mentioned,  refer  principally  to  our- 
selves and  our  motives  ;  but  this  has  more  immediate  relation 
to  our  children  themselves.  With  a  view  to  show  with  all  pos- 
sible clearness  what  we  mean  by  educating  our  children  for  the 
service  of  God,  permit  me  to  make  the  following  supposition. 
Suppose  that  any  of  you  had  a  young  and  numerous  family, 
for  which  you  felt  yourselves  unable  to  provide.  Suppose,  far- 
ther, that  some  benevolent,  rich  and  powerful  monarch  should 
condescendingly  offer  to  support  them  and  yourselves,  during 
your  lives,  and  at  your  death  to  adopt  your  children  as  his  own, 
and  raise  them  to  the  highest  honors  and  employments  in  his 
kingdom,  provided  that  they  should  be  found  on  examination, 
any  way  qualified  for  his  service.  Suppose  also,  that  he  fur- 
nished you  with  the  clearest  and  fullest  instructions  respecting 
the  qualifications  of  every  kind  which  he  should  require  of 
them,  and  offered  you  every  necessary  assistance,  to  enable  you 
to  instruct  and  qualify  them  aright. 

Now  it  is  evident,  that  if  you  should  think  proper  to  embrace 
his  offers,  you  would  educate  your  children  entirely  for  his  ser- 
vice; this  would  be  your  sole  object  respecting  them;  to  this 
every  thing  else  would  be  made  to  give  place,  and  you  would 
feel,  and  endeavor  to  make  them  feel,  that  every  thing  which 
did  not  tend,  either  directly  or  indirectly,  to  prepare  them  for 
the  examination  through  which  they  must  pass,  was  of  no  use 
or  consequence  to  them,  however  important  or  pleasant  it  might 
be  in  itself.  In  order  to  qualify  yourselves  for  the  right  instruc- 
tion of  your  children,  you  would  diligently  study  the  directions 
given  you,  and  ascertain  as  nearly  as  possible,  the  qualifications 
which  would  be  necessary  to  prepare  your  children  for  the  hon- 
ors and  employments  designed  for  them.  In  the  next  place,  as 
soon  as  your  children  were  capable  of  understanding  you,  you 
would  inform  them  of  every  thing  relative  to  their  situation  and 

VOL.  ni.  38 


298 


CHILDREN    TO  BE 


prospects.  You  would  tell  them  that  you  were  poor,  and  una 
ble  to  make  provision  for  their  future  support ;  that  you  must 
soon  die  and  leave  them  friendless,  destitute  and  forlorn ;  and 
that  they  would  then  indispensably  need  some  kind  and  power- 
ful friend  to  provide  for  and  protect  them.  When  they  began 
to  feel  their  need  of  such  a  friend,  you  would  proceed  to  tell 
them  of  the  condescending  offers  which  the  king  had  made,  to 
adopt  and  provide  for  them  as  his  own  ;  of  the  qualifications 
which  his  service  required,  and  of  the  assistance  which  he  was 
ready  to  give  them  in  acquiring  these  qualifications.  You  would 
tell  them  of  his  power,  majesty,  riches  and  goodness ;  of  all  the 
favors  he  had  bestowed  on  you,  of  the  great  importance  of  se- 
curing his  favor,  and  of  the  dangerous  consequences  of  losing 
it.  You  would  early  begin  to  teach  them  the  language  of  the 
country  for  which  they  were  destined,  and  the  laws,  customs, 
and  dispositions  of  its  inhabitants  ;  you  would  frequently  remind 
them  of  the  honors  and  employments  before  them,  and  of  the 
folly  of  degrading  themselves  by  frivolous  pursuits,  trifling 
amusements,  and  unworthy  conduct ;  you  would  carefully  guard 
against  their  associating  with  such  companions,  as  would  tend 
to  render  their  taste,  their  disposition,  their  conversation  and 
deportment  unsuitable  to  the  exalted  situation  for  which  they 
were  preparing.  You  would  frequently  seek  for  them  the  prom- 
ised iissisiancc  of  the  king;  warn  them  of  the  fatal  effects  of 
indolence  and  dei  ty,  and  press  them  in  every  possible  way,  and 
by  every  motive  which  you  could  conceive  of,  to  persevering 
diligence  and  active  exertion.  In  a  word,  you  would  so  con- 
duct and  converse  with  your  children,  as  most  clearly  to  show 
them  that  you  considered  their  preparation  for  the  examination 
through  w^hich  they  were  to  pass,  as  the  great  object  of  their 
lives,  the  one  thing  and  the  only  thing  really  needful ;  and  so 
to  turn  their  thoughts,  desires,  words  and  actions  into  one  chan- 
nel, and  direct  them  to  this  one  end.  You  would  be  careful 
never  to  say  or  do  any  thing,  which  should  lead  them  to  thmk 
of  any  other  friend  or  protrcror  tliau  the  one  whom  you  had 
chosen  for  them;  of  any  other  kind  of  honor  or  happiness  than 
that  which  would  result  from  his  favor ;  or  of  any  disgrace  or 
misery  comparable  to  the  loss  of  it.  Such,  in  brief,  is  the  man- 
ner in  which  you  would  probably  conduct  m  the  circumstances 
we  have  supposed. 


EDUCATED    FOR  GOD. 


299 


My  friends,  this  supposition  is  not  very  far  from  the  truth; 
and  yon  may  easily  learn  from  it  what  is  implied  in  educating 
your  children  for  God.  Like  the  parents  mentioned  above,  you 
are  in  a  spiritual  sense  poor,  unable  to  provide  for  the  happiness 
of  your  children  in  this  world,  and  much  more  so  in  the  next. 
God,  the  King  of  kings,  and  Lord  of  lords,  condescendingly 
offers  to  adopt  them  into  his  own  family,  cause  all  things  to 
work  together  for  their  good,  and  make  them  heirs  of  a  heavenly 
inheritance,  incorruptible,  undefiled,  and  that  fadeth  not  away, 
provided  they  are  properly  qualified  to  serve  and  enjoy  him. 
He  has  also,  in  his  Word,  given  you  the  fullest  and  clearest 
instruction,  respecting  the  qualifications,  which  he  requires  in 
his  servants,  and  offers  you  the  influence  of  his  Spirit,  to  impart 
these  qualifications  to  your  children,  and  assist  you  in  educating 
them  aright.  Now  if  you  think  proper  to  accept  these  offers, 
and  educate  your  children  for  the  service  of  God,  or  to  be  his 
servants,  you  will  conduct  in  a  manner  very  similar  to  that  de- 
scribed above. 

In  the  first  place,  in  order  to  qualify  yourselves  for  instruct- 
ing and  preparing  your  children  for  God's  service,  you  diligently 
study  his  Word,  to  ascertain  what  he  requires  of  them,  and 
frequently  pray  for  the  assistance  of  his  Spirit,  both  for  them 
and  yourselves.  In  the  next  place,  as  soon  as  they  arrive  at  a 
suitable  age,  Avhich  is  much  earlier  than  is  generally  supposed, 
you  will  begin  to  tell  them  of  your  own  inability  to  preserve  them 
from  misery,  and  render  them  happy  either  in  this  world  or  the 
next;  of  their  indispensable  need  of  some  other  friend  and  pro- 
tector, of  the  gracious  offers  and  invitations  of  their  heavenly 
Father,  of  the  infinite  importance  of  securing  his  favor,  and  the 
inconceivably  dreadful  consequences  of  incurring  his  displeasure. 
You  will  also  early  begin  to  teach  them  the  language  of  heaven, 
the  dispositions,  employments  and  enjoyments  of  its  inhabitants, 
and  the  qualifications  which  are  necessary  to  prepare  them  for 
it.  You  will  tell  them  that  God  is  able  and  willing  to  impart 
these  qualifications  to  all  who  come  to  him  in  the  name  of  Christ; 
that  he  has  already  conferred  on  them  ten  thousand  fixvors;  that 
he  is  the  greatest,  wisest,  and  best  of  beings,  and  that  his  Son 
Jesus  Christ  is  the  friend  of  children,  and  the  Saviour  of  sin- 
ners. You  will  diligently  caution  them  against  all  those  sinful 
tempers  and  practices  which  are  inconsistent  with  the  favor  of 


300 


CHILDREN    TO  BE 


God,  labor  to  form  them  to  his  image,  and  prevent  them  so  far 
as  possible,  from  associating  with  companions,  who  might  poison 
their  principles,  corrupt  their  morals  or  weaken  their  sense  of 
the  infinite  importance  of  religion.  In  a  word,  you  will  care- 
fully guard  against  saying  or  doing  any  thing  which  may,  either 
directly  or  indirectly,  lead  them  to  consider  religion  as  an  object 
of  secondary  importance ;  on  the  contrary  you  will  constantly 
labor  to  impress  upon  their  minds  a  conviction,  that  you  con- 
sider religion  as  the  great  business  of  life;  the  favor  of  God,  as 
the  only  proper  object  of  pursuit,  and  the  enjoyment  of  him 
hereafter,  as  the  only  happiness;  while  every  thing  else  is  com- 
paratively of  no  consequence,  however  important  it  may  other- 
wise be. 

Such,  my  friends,  in  brief,  is  the  manner  in  which  we  must 
educate  children,  if  we  would  educate  them  for  the  service  of 
God;  and  the  reasonableness  of  this,  we  presume  no  one  will 
deny.  No  one  would  think  of  qualifying  a  child  for  a  physician, 
without  giving  him  some  knowledge  of  diseases  and  their  rem- 
edies; or  for  a  counsellor  without  putting  him  upon  the  study  of 
the  law;  or  for  a  divine,  without  making  him  acquainted  with 
theology.  Equally  necessary  is  it,  if  we  would  educate  children 
for  God,  thus  to  attempt  to  qualify  them  for  his  service.  And 
this,  we  may  farther  observe,  implies  three  things.    It  implies, 

1.  That  we  pay  more  attention  to  the  soul  than  the  body. 
We  do  not  mean  that  the  body  is  to  be  neglected ;  but  the  soul 
must  be  considered  as  the  superior  part,  and  the  body  merely  as 
its  servant.  In  this  respect  multitudes  of  parents  fail.  They 
are  extremly  attentive  to  the  bodies  of  their  children,  their 
health,  their  beauty,  the  elegance  of  their  form,  and  the  grace- 
fulness of  their  deportment ;  but  seem  entirely  to  forget  that 
they  have  a  soul,  a  mind,  a  heart,  that  deserves  attention.  If 
the  slightest  illness  affects  their  children,  they  are  alarmed;  but 
they  feel  neither  concern  nor  anxiety  on  account  of  the  diseases 
of  their  minds.  They  would  be  unspeakably  distressed  should 
their  children  be  distorted  or  deformed,  and  would  use  every 
possible  means  to  correct  or  remove  the  deformity;  but  their 
minds  may  be  deformed,  and  their  tempers  distorted  by  a  thous- 
and evil  passions,  without  giving  them  any  disturbance.  They 
would  be  extremely  mortified  to  see  their  children  awkward, 
rude  and  unpolished  in  their  behavior  to  their  fellow-creatures; 


EDUCATED    FOR  GOD. 


301 


but  seem  to  think  it  of  no  consequence  with  how  much  indecent 
rudeness  and  impiety,  they  treat  their  Creator.  But  surely  this 
is  not  educating  children  for  God.  If  mankind  indeed  were 
mere  animals,  devoid  of  reason,  such  a  mode  of  education  would 
be  proper  for  them;  but  surely  there  ought  to  be  some  difference 
between  the  education  of  rational  and  irrational  beings. 

2.  Educating  children  for  the  service  of  God  implies,  that 
Ave  pay  more  attention  to  the  heart  or  disposition,  than  to  the 
mind.  You  will  not  surely  suspect  me  of  thinking  that  the 
mind,  or,  in  other  words,  our  rational  faculties,  should  be  ne- 
glected; or  that  the  cultivation  of  it  is  not  of  very  great  impor- 
tance. We  only  mean  to  assert  that  it  is  of  far  less  importance 
than  the  cultivation  of  the  heart.  This,  few,  if  any,  will  deny; 
for  it  is  evident  that,  though  our  minds  should  be  cultivated  in 
the  highest  possible  degree,  and  stored  with  every  kind  of  human 
literature  and  science;  yet  if  our  hearts  are  neglected,  if  out 
passions,  appetites  and  dispositions  continue  depraved,  we  can 
neither  feel  nor  communicate  happiness;  but  shall  only  be 
wretched  ourselves,  and  occasion  unhappiness  to  others,  even  in 
this  world,  much  more  in  the  world  to  come.  It  is  notorious 
that  many  of  the  individuals,  Avhose  agency  has  been  productive 
of  the  greatest  mischief  both  in  the  moral  and  political  world, 
were  persons  whose  mental  powers  had  been  carefully  cultiva- 
ted, while  their  tempers  and  dispositions  were  neglected.  On 
the  contrary,  the  most  ignorant  person,  if  his  heart  be  right, 
■will  be  happy  himself,  both  here  and  hereafter ;  and  may  be 
the  means  of  communicating  much  happiness  and  doing  much 
good  to  others;  though  not  so  much,  v/e  allow,  as  he  might  ac- 
complish with  an  educated  mind.  It  is  therefore  evident,  that 
although  both  are  important,  yet  the  cultivation  of  the  heart  is 
more  so  than  that  of  the  understanding.  It  is  highly  desirable 
that  our  children  should  possess  both  the  Avisdom  of  the  serpent 
and  the  harmlessness  of  the  dove ;  but  if  they  cannot  have 
both,  the  latter  is  certainly  to  be  preferred. 

But  this  many  parents  appear  to  forget.  They  are  sufficiently 
attentive  to  the  minds  of  their  children,  and  spare  no  pains  or 
expense,  to  give  them  the  best  education  in  their  power  to  be- 
stow. Every  kind  of  knowledge,  and  every  accomplishment, 
Avhether  useful  or  not,  which  is  fashionable,  must  be  acquired 
by  them.    But  meanwhile  their  hearts  and  dispositions  are,  in  a 


302 


CHILDREN    TO  BE 


great  measure,  or  entirely,  neglected.  No  means  are  employed 
to  teach  them  the  most  important  of  all  sciences,  the  knowledge 
of  themselves,  of  God,  and  of  his  Son,  Jesus  Christ,  whom  to 
know  aright  is  life  eternal.  On  the  contrary,  they  are  suffered 
to  grow  up,  almost  as  perfect  strangers  to  the  very  first  principles 
of  the  oracles  of  God,  as  if  there  were  no  such  book,  or  as  if 
they  were  inhabitants  of  a  heathen  country.  Surely,  my  breth- 
ren, these  things  ought  not  so  to  be.  This  cannot  be  educating 
children  for  God. 

3.  Educating  children  for  the  service  of  God  implies,  that  we 
educate  them  for  eternity,  rather  than  for  time;  for  a  future 
world,  rather  than  for  this.  You  need  not  be  told,  my  friends, 
that  a  different  education  is  necessary  to  prepare  us  for  different 
situations.  For  instance,  if  a  parent  designs  one  of  his  children 
for  the  navy,  another  for  the  cou|jting  house,  a  third  for  the  bar, 
and  a  fourth  for  the  desk,  he  will  give  them  in  some  respects  a 
different  education  ;  an  education  suited  to  their  respective  des- 
tined emploj'^ments.  So  he  who  educates  his  children  for  this 
world,  will,  in  many  respects,  educate  them  very  differently 
from  one  who  educates  them  for  the  next.  The  first  will  confine 
his  views  to  the  present  life,  and  be  anxious  to  teach  his  children 
only  those  things  which  are  necessary  to  qualify  them  for  ac- 
quiring riches,  or  honors,  or  applauses  here.  But  the  other  will 
extend  his  views  to  eternity,  and  be  principally,  though  not  en- 
tirely concerned,  to  give  his  children  that  knowledge  which  will 
bo  useful  to  them  beyond  the  grave.  Here,  again,  multitudes 
fail.  How  few  parents,  my  friends,  educate  their  children  in 
such  a  manner  as  would  lead  a  stranger  to  conclude  that  they 
believed  in  God,  or  a  future  state;  that  they  viewed  their  chil- 
dren as  immortal  beings,  in  a  state  of  probation  for  eternity,  and 
candidates  for  everlasting  happiness  or  misery.  He  would  see 
many  anxious  for  the  success  of  their  children  here,  rising  early, 
and  late  taking  rest,  and  eating  the  bread  of  carefulness,  to 
promote  their  temporal  welfare ;  while  no  anxiety  is  manifested 
respecting  the  destiny  of  their  undying  souls. 

Thus,  my  friends,  have  we  endeavored  to  give  you  a  concise 
view  of  what  is  implied  in  educating  cliildren  for  God.  Let  it 
be  observed,  in  addition,  that  all  this  must  be  done  in  such  a 
manner,  as  to  convince  your  children,  that  you  are  sincere,  that 
you  are  in  earnest,  that  the  promotion  of  their  spiritual  and 


EDUCATED    FOR  GOD. 


303 


eternal  welfare  is  the  great,  the  absorbing  concern  of  your  souls. 
We  proceed  now,  as  was  proposed, 

II.  To  consider  the  reward  which  God  usually  bestows  on 
those  who  thus  educate  their  children  for  him.  Though  God  is 
the  Creator  and  sovereign  Lord  of  all  things,  and  might  there- 
fore, with  the  most  perfect  justice,  have  required  us  to  obey  all 
his  commands  without  any  compensation,  yet  he  has  been  gra- 
ciously pleased  to  attach  a  reward  to  the  performance  of  every 
duty,  and  of  this  among  the  rest.    This  reward  consists, 

1.  In  the  pleasure  which  attends  every  attempt  to  educate 
children  for  God.  However  strong  parental  affection  may  be, 
it  is  rarely,  if  ever,  sufficient  to  render  the  various  cares,  anxie- 
ties, and  duties  which  attend  a  numerous  family,  delightful  or 
even  pleasant.  There  is  reason  to  believe,  that,  in  many  in- 
stances, these  cares  and  troubles  are  productive  of  fretfulness, 
impatience,  and  discontent;  and  not  only  embitter  the  lives,  but 
sour  the  tempers  of  parents.  Even  Christian  parents,  who  do 
not  recollect  that  they  are,  or  ought  to  be,  educating  their  chil- 
dren for  God,  are  prone  to  murmur  at  the  frequent  interruption 
which  they  meet  with  in  the  hours  set  apart  for  devotion,  and 
the  little  time  which  the  cares  of  their  families  allow  them,  for 
reading,  meditation  and  prayer.  But  did  they  realize  that  they 
are  encountering  all  these  cares  and  troubles  for  God,  that  they 
are  educating  his  children,  and  that  whatever  they  do  or  suffer 
for  them,  if  performed  from  right  motives,  will  be  considered 
and  rewarded  as  done  for  him,  how  greatly  would  it  lessen  their 
sorrows,  and  alleviate  the  cares  and  perplexities  attending  a 
family.  How  easy  would  it  be  to  spend  wearisome  days,  and 
sleepless  nights,  for  their  children,  could  they  feel  that  they  are 
acting  and  suffering  for  God ;  and  that  he  looks  on,  and  approves 
their  conduct.  This  alone,  were  there  no  other,  would  be  a 
sufficient  reward  to  the  Christian  for  bringing  up  his  children 
for  God. 

2.  Another  part  of  the  reward  which  God  bestows  on  those 
who  educate  their  children  for  him,  is  the  happiness  which  they 
enjoy,  when  they  see  their  labors  crowned  with  success.  This 
happiness  will  usually,  if  not  always,  be  enjoyed  by  those  who 
educate  their  children  in  the  manner  above  described,  and  seek 
with  proper  earnestness  and  perseverance,  the  blessing  of  God 
to  render  their  exertions  effectual.    I  am  warranted  to  make 


304 


CHILDREN    TO  BE 


this  assertion  by  the  authority  of  Scripture.  We  are  tnere  ex- 
pressly assured,  that  if  we  train  up  a  child  in  the  way  he  should 
go,  when  he  is  old,  he  will  not  depart  from  it.  In  addition  to 
this,  God's  language  to  every  believing  parent,  to  every  child  of 
Abraham  is,  I  will  be  a  God  to  thee  and  to  thy  seed  after  thee. 
These  passages  are  abundantly  sufficient  to  warrant  a  belief, 
that  God  will  save,  at  least,  some  of  the  seed  of  every  believer, 
who,  like  Abraham,  teaches  and  commands  his  children  and  his 
household  after  him,  to  keep  the  way  of  the  Lord ;  for  were  it 
true,  that  God  does  not  promise  to  be  a  God  to  all  the  children 
of  such  parents,  yet  he  does  promise  that  he  will  be  a  God  to 
some  of  them  ;  and  we  dare  challenge  any  person  to  produce  a 
single  instance,  in  which  all  the  offspring  of  believing  parents 
■who  educate  their  children  for  God,  in  the  manner  above  de- 
scribed, died  without  giving  evidence  of  hopeful  piety.  We 
know,  indeed,  that  many  children  of  parents  undoubtedly  pious, 
far  from  imitating  their  example,  have  been  notoriously  wicked; 
but  we  know  also  that  many  parents,  really  pious,  do  not  edu- 
cate their  children,  by  any  means  as  they  ought.  We  know 
also  that  all  the  means  and  endeavors  which  parents  can  use, 
will  avail  nothing,  without  the  sovereign  grace  of  God;  but  we 
likewise  know  that  God  usually  works  by  means,  and  converts 
those  children  whose  parents  labor  and  pray  most  earnestly  for 
their  conversion.  The  labors  of  ministers  for  their  people  are 
no  more  effectual,  without  the  grace  of  God,  than  those  of  pa- 
rents for  their  children;  yet  St.  Paul  assures  Timothy,  that  if 
he  took  heed  to  himself  and  to  his  doctrine,  and  continued  in 
them,  he  should  in  so  doing,  both  save  himself,  and  them  that 
heard  him.  Why  then  may  we  not  with  equal  reason  conclude, 
that  if  parents  take  heed  to  themselves,  to  their  conduct,  and 
the  doctrines  of  Christ,  and  continue  in  them,  they  shall  save, 
not  only  themselves,  but  their  children  1  We  cannot  at  present 
insist  any  longer  on  this  part  of  our  subject;  but  we  are,  I  thmk, 
sufficiently  warranted  to  conclude,  that  God  will  bestow  on 
every  parent  who  educates  children  for  him,  the  pleasure  of 
seeing,  at  least  some  of  them,  walking  in  the  truth. 

My  friends,  what  a  reward  is  this  !  How  must  it  relieve  the 
anxiety  of  a  parent's  heart,  how  soothing,  how  delightful  must 
it  bo,  to  see  his  children  safe  in  the  arras  of  the  great  Shepherd, 
happy  in  the  enjoyment  of  God's  love ;  and  to  feel  assured  that 


EDUCATED    FOR  GOD. 


305 


all  things  shall  work  together  for  their  good,  and  that  they  are 
heirs  of  a  heavenly  inheritance.  What  music  can  be  more 
sweet,  more  ravishing  to  a  parent's  ear,  than  the  accenis  of  a 
beloved  and  affectionate  child  exulting  in  hope  of  the  glory  of 
God,  and  gratefully  declaring  that  to  the  prayers,  labors  and 
pious  example  of  his  parents,  he  is  indebted,  under  God,  for  all 
his  present  happiness  and  future  hopes.  How  must  it  alleviate 
the  pangs  of  separation,  when  death  arrives,  to  know  that  we 
leave  our  children  under  the  care  of  an  infinitely  good,  wise, 
and  powerful  being,  who  will  do  for  them  all  that  they  need  to 
have  done,  and  watch  over  them  with  more  than  parental  ten- 
derness; to  know  too  that  they  will  soon  follow  us  to  the  man- 
sions of  eternal  rest.  Or  if  they  are  called  to  go  before  us,  how 
easy  must  it  be  to  part  with  them,  Avhen  we  know  that  they  are 
going  to  be  with  Christ,  which  is  far  better,  and  that  we  shall 
soon  be  reunited  to  them  in  his  presence  to  part  no  more.  And 
hereafter,  when  we  meet  them  in  the  abodes  of  the  blessed, 
Vi^hen  we  hear  them  praising  God,  for  giving  them  such  parents, 
when  we  lead  them  on  to  the  throne  of  God  and  the  Lamb, 
saying.  Behold,  here  are  we  and  the  children  whom  thou  hast 
given  us ;  and  to  hear  him  greet  us  v/ith.  Well  done,  good  and 
faithful  servants,  enter  ye  into  the  joy  of  your  Lord ;  —  what 
will  be  our  feelings ?  how  inconceivable  our  happiness!  how 
great  the  reward  of  educating  children  for  God  !  And  even 
should  our  endeavors  fail  of  success,  still  we  shall  not  lose  our 
reward ;  still  the  Judge  will  own  and  approve  us,  before  the  as- 
sembled universe,  and  call  ns  to  enter  into  his  joy ;  for  in  his 
kingdom,  rewards  are  ever  proportioned,  not  to  our  success,  but 
to  our  zeal  and  faithfulness. 

From  what  has  been  .said,  we  infer, 

1.  That  the  number  of  those  who  educate  their  children  for 
God  is  small,  very  small  indeed.  This,  my  friends,  is  too  evi- 
dent to  require  proof ;  for  if  it  be  true  that  a  child  trained  up  in 
the  way  he  should  go,  will  not  depart  from  it  when  he  is  old; 
how  few  have  been  thus  trained ;  how  few  walk  in  the  way 
they  should  go,  the  strait  and  narrow  way  to  life !  And  on  the 
contrary  how  many  walk  in  the  way  they  should  not  go ;  the 
broad  way  that  leadeth  to  destruction  !  What  multitudes  of 
parents  and  children  go  on  together,  hand  in  hand,  to  eternal 
ruin,  without  once  pausing  to  inquire  or  reflect,  whither  they  are 

VOL.  in.  39 


306 


CHILDREN    TO  BE 


going.  My  friends,  of  all  the  melancholy,  heart-rending  spec- 
tacles, which  this  lost  world  affords,  this  is  perhaps  the  worst ; 
and  of  all  the  sins  which  exist  among  us,  none  is  more  prevalent 
or  destroys  more  immortal  souls,  than  the  neglect  of  educating 
children  for  God.  It  involves  the  souls  both  of  parents  and 
children  in  one  common  ruin.  Nor  is  any  sin  more  destructive 
to  a  nation,  or  detrimental  to  the  peace  of  society.  How  can  it 
be  expected  that  children,  who  were  never  governed  or  restrained 
while  young,  should  prove  friends  of  good  order,  or  useful 
members  of  society  when  old  1 

My  friends,  this  subject  calls  loudly  for  our  attention,  as  citi- 
zens, as  parents,  as  Christians;  and  if  we  have  any  love  either 
for  our  country,  our  children,  our  God,  or  ourselves,  we  shall 
learn  to  give  it  that  attention  which  it  deserves. 

2.  Permit  me  to  improve  this  subject  by  asking  every  parent 
present,  for  whom  are  you  educating  your  children  ?  We  ask 
not  this  question,  as  having  authority  to  call  you  to  an  account; 
we  asic  it  not  with  a  view  to  pry  into  the  state  of  your  families; 
we  ask  it  not  to  condemn  you ;  but  we  ask  it  merely  with  a 
view  to  call  your  attention  to  the  subject,  and  to  lead  conscience 
to  give  an  answer.  Say  then,  my  friends,  for  whom  are  you 
educating  your  children  ;  for  God,  or  for  his  enemies  1  Do  you 
consider  your  children  as  a  sacred  gift,  intrusted  to  you  only  for 
a  short  period,  and  which  the  Donor  expects  to  be  employed  in 
his  service,  and  returned  to  him  more  valuable  than  when  it 
was  bestowed  ?  Do  you  recognise  God's  right  to  dispose  of  them 
according  to  his  good  pleasure,  and  to  take  them  from  you 
whenever  he  shall  see  best?  Have  you  sincerely  and  solemnly 
surrendered  them  to  God,  and  dedicated  them  to  his  service? 
Are  you  governed  by  a  supreme  regard  to  the  glory  of  God,  in 
all  your  efforts  for  their  improvement,  and  in  all  the  labors, 
cares  and  sufferings,  which  you  undergo  on  their  account?  Do 
you  educate  them  for  the  service  of  the  King  of  kings,  daily 
laboring  to  convince  them  of  the  infinite  importance  of  securing 
his  favor,  and  of  avoiding  his  displeasure ;  conducting  every 
part  of  their  education  v/ith  ultimate  reference  to  this  end,  en- 
deavoring to  cultivate  all  those  tempers  and  dispositions  which 
are  agreeable  to  his  will,  and  to  prepare  them,  as  far  as  in  your 
power,  for  the  employments  of  heaven  ?  Do  you  study  the  di- 
rections which  God  has  given  you  in  his  word,  and  frequently 


EDUCATED    FOR  GOD. 


307 


implore  the  assistance  of  his  Holy  Spirit,  in  performing  your 
arduous  and  responsible  duties  ?  Do  you  pay  more  attention  to 
the  souls  than  to  the  bodies  of  your  children?  Do  their  spirit- 
ual maladies  occasion  you  more  distress  than  any  infirmities  of 
body,  and  are  you  more  pained  by  observing  in  them  wrong 
tempers  and  sinful  passions,  than  by  seeing  them  awkward  and 
impolished  in  their  intercourse  with  society?  Not  only  so,  do 
you  esteem  the  education  of  the  heart  more  important  than  that 
of  the  mind,  and  labor  more  earnestly  to  cherish  correct  moral 
feelings  and  suitable  affections  than  to  impart  intellectual  ac- 
quirements ?  In  a  word,  do  your  children  see  in  your  daily 
deportment,  in  your  conversation,  in  your  very  looks,  that  all 
your  aims  and  wishes  respecting  them,  are  centered  in  the  one 
great  wish  for  their  conversion ;  that  in  comparison  with  this, 
yoti  regard  no  other  object  as  of  any  importance,  and  that  you 
Avould  be  content  to  see  them  poor,  despised,  and  contemned  in 
this  world,  if  they  may  but  secure  eternal  riches  and  an  unfading 
crown  in  that  which  is  to  come?  If  you  are  not  at  least  at- 
tempting to  do  all  this,  you  are  not  educating  your  children  for 
God. 

If  any  feel  concerned  that  they  have  hitherto  neglected  this 
great  and  important  duty,  we  would  improve  the  subject, 

3.  By  urging  them  immediately  to  give  it  that  attention  which 
it  merits.  Consider  the  reasonableness  of  this  duty.  You  are 
the  natural  guides,  friends,  and  protectors  of  your  children. 
They  look  to  you  for  direction  in  their  yet  untrodden  path. 
They  are  necessarily  dependent  on  others  for  all  the  light  which 
can  be  made  to  shine  on  their  future  course ;  and  their  unsus- 
pecting feet  will  follow  wherever  you  lead  the  way.  How  cruel 
in  you  to  lead  them  wrojig,  knowing,  as  you  do,  the  tremendous 
and  irreparable  consequences  of  such  guidance  ! 

This  duty  may  be  urged  on  the  ground  of  justice.  You  have 
been  instrumental  of  conveying  to  your  children  a  depraved 
nature;  and  are  bound  by  every  principle  of  justice  to  do  all  in 
your  power  to  eradicate  that  depravity,  and  to  oppose  to  its  ten- 
dencies all  the  counteracting  influences,  with  which  the  precepts, 
the  threatenings,  the  promises,  and  the  Spirit  of  God  supply 
you  ;  and  to  add  to  all  the  weight  of  your  uniform  example  and 
daily  prayers. 

And  let  the  reward,  which  God  promises  to  those  who  educate 


308  CHILDREN     EDUCATED    FOR  GOD. 

their  children  for  him,  stimulate  you  to  maintain  over  them  a 
steady  government  and  salutary  discipline ;  to  give  them  line 
upon  line,  and  precept  upon  precept ;  to  talk  of  their  obligations, 
their  duties,  and  their  prospects,  when  you  sit  in  the  house, 
when  you  walk  by  the  way,  when  you  rest  and  when  you  rise, 
and  on  all  suitable  occasions,  —  till  they  shall  be  taken  from 
under  your  care,  or  you  removed  from  them,  to  enjoy  the  imme- 
diate instruction  of  the  Great  Father  of  our  spirits. 


SERMON  LXXIII. 


HOW  LITTLE  CHILDREN  ARE  PREVENTED  FROM 
COMING  TO  CHRIST. 


But  when  Jesus  saw  it,  he  was  much  displeased  and  said  unto  them,  SuflFer 
the  little  children  to  come  unto  me  and  forbid  them  not ;  for  of  sueh  is 
the  kingdom  of  God.  —  Mark  x.  14. 

In  the  passage  of  which  these  words  are  a  part,  we  have  a 
beautiful  instance  of  the  fulfilment  of  an  ancient  prediction  re- 
specting Christ,  that  he  should  gather  the  lambs  of  his  flock 
with  his  arms,  and  carry  them  in  his  bosom.  It  appears  from 
the  context  that  some  persons,  probably  believing  parents  who 
^Jiad  felt  the  efficacy  of  this  blessing  themselves,  and  who  were 
anxious  that  their  infant  offspring  should  enjoy  the  same  priv- 
ilege, brought  to  him  young  children  that  he  might  touch  them  ; 
or,  as  it  is  expressed  by  another  Evangelist,  that  he  might  lay 
his  hands  on  them  and  pray.  His  disciples,  who  probably 
thought  these  children  too  young  to  derive  any  advantage  from 
Christ,  and  were  apprehensive  that  he  would  be  interrupted  and 
wearied  with  their  applications,  rebuked  those  who  brought 
them.  But  our  merciful  Saviour,  more  compassionate  and  less 
concerned  for  his  own  comfort  than  his  disciples,  soon  gave 
them  to  understand,  that  they  must  on  no  account  discourage 
any.  however  young,  from  approaching  him.  When  Jesus  saw 
it,  he  was  much  displeased,  and  said  unto  them,  Suffer  little 


310 


CHILDREN  PREVENTED 


children  to  come  unto  me,  and  forbid  them  not ;  for  of  such  is 
the  kingdom  of  God. 

My  friends,  we  here  see  a  very  unusual  sight.  We  see  the 
meek  and  lowly  Jesus,  not  only  displeased  but  much  displeased; 
displeased  too,  not  with  his  opposers  or  enemies,  but  with  his 
own  disciples.  And  what  had  they  done  to  excite  his  dis- 
pleasure 7  Had  they  been  guilty  of  neglect,  unkindess,  or  a 
criminal  disregard  to  his  comfort  or  convenience 7  No;  had 
this  been  the  case,  he  would  have  passed  it  over  in  silence,  or 
have  been  the  first  to  make  an  excuse  for  their  conduct.  But 
they  discouraged  little  children  from  approaching  him ;  and 
this  was  an  offence  which  he  could  not  suffer  to  pass  unreproved. 
Since  Christ  is  yesterday,  to-day,  and  forever,  the  same,  we  may 
conclude  that  he  still  entertains  similar  feelings  towards  all  who 
imitate  the  conduct  of  his  disciples  in  this  respect.  From  our 
text,  therefore,  we  may  fairly  deduce  the  following  proposition. 

Christ  is  much  displeased  with  all  who,  in  any  way  prevent 
or  discourage  little  children  from  approaching  him. 

With  a  view  to  illustrate  and  establish  this  proposition,  I  shall 
endeavor  to  show  wKo  are  guilty  of  preventing  or  discouraging 
little  children  from  coming  to  Christ;  and  why  Christ  is  dis- 
pleased with  such  persons. 

I.  Who  are  guilty  of  preventing  or  discouraging  children 
from  coming  to  Christ  1 

I  answer  :  Persons  may  be  guilty  of  this  sin  either  directly  or 
indirectly.    All  are  indirectly  guilty  of  it, 

1.  Who  do  not  come  to  Christ  themselves,  and  publicly  pro- 
fess obedience  to  his  authority.  Man,  my  friends,  is  an  imitative 
being.  In  children  the  propensity  to  imitate  others  is  peculiarly* 
strong.  They  come  into  the  world  ignorant  and  helpless,  and 
naturally  look  to  others  for  guidance,  example,  and  instruction. 
Their  young  and  tender  minds  are  ready  to  receive  any  im- 
pression, and  take  their  complexion  in  a  great  degree  from 
surrounding  objects.  What  is  done  by  those  who  are  older,  and 
who  ought  to  be  wiser  than  themselves,  they  are  ready  to  con- 
clude must  be  right.  Instinctively  grasping  the  first  hand  that 
is  held  out  to  them,  they  suffer  themselves  to  be  led  along  with- 
out knowing  or  asking  whither  they  are  to  go.  Did  they, 
during  their  early  years,  see  all  around  them  flocking  to  Christ 
and  yielding  unreserved  obedience  to  his  commands;  were  they 


FROM    COMING    TO  CHRIST. 


311 


accustomed  from  infancy  to  hear  his  name  frequently  mentioned 
with  reverence  and  affection,  and  his  character  described  as  tlie 
perfection  of  excellence  and  loveUness;  they  would,  probably 
in  most  instances,  be  led  by  their  imitative  propensities  under 
the  guidance  of  the  divine  Spirit  to  give  him  the  first  place  in 
their  hearts,  and  choose  him  as  their  best  friend.  But  alas ! 
how  different  is  the  scene  which  the  world  presents  to  their 
view.  They  see  the  great  mass  of  those  around  them,  neglect- 
ing and  disobeying  the  Saviour  of  sinners  ;  they  seldom  hear  his 
name  or  that  of  their  heavenly  Father  mentioned,  but  in  a  way 
of  profanation  ;  they  see  the  broad  road,  of  sinful  conformity 
with  the  world,  crowded  with  travellers  eager  in  the  pursuit  of 
pleasure,  wealth  and  honor;  everything,  which  they  see  and 
hear,  in  short,  tends  to  corrupt  their  unsuspecting  minds,  which 
are  of  themselves  but  too  prone  to  choose  and  follow  the  down- 
ward path.  Supposing  that  what  is  so  generally  neglected  can 
not  be  of  much  importance,  and  that,  if  they  are  no  worse  than 
those  around  them,  their  condition  is  safe,  they  eagerly  plunge 
into  the  tumultuous  current,  and  are  rapidly  swept  away  to  per- 
dition, with  the  careless  multitude  whose  example  they  follow, 
unless  divine  grace,  with  resistless  arm,  snatches  them  from  the 
gulf  to  which  they  are  hastening,  conveys  them  to  the  bosom 
of  Christ,  and  plants  their  feet  on  the  Rock  of  ages. 

Such,  my  friends,  are  the  pernicious  effects  of  bad  example 
on  the  youthful  mind.  Now  every  person,  who  does  not  come 
to  Christ  and  publicly  profess  obedience  to  his  authority,  and 
conduct  in  a  suitable  manner,  helps  to  increase  the  number  and 
strengthen  the  force  of  evil  example.  He  pours  the  stream  of 
his  influence  into  the  fatal  torrent  which  is  sweeping  away  the 
rising  generation  into  the  gulf  of  eternal  ruin.  He  stands  as  a 
way-mark  at  the  entrance  of  life,  to  direct  infant  travelers  into 
the  path  of  ruin.  Nor  can  any  one  excuse  himself  by  pretend- 
ing that  his  example  has  no  influence.  There  is  not,  I  venture 
to  assert,  a  person  in  this  assembly  whose  example  docs  not,  in 
a  degree  at  least,  influence  the  present  conduct  and  future  des- 
tiny of  some  young  immortal ;  and  if  his  example  be  not  such 
as  it  ought  to  be,  he  indirectly  prevents  children  from  coming  to 
Christ,  and  is  answerable  for  all  the  consequences  of  his  con- 
duct. And  if  he  be  a  parent,  these  observations  apply  to  him 
with  ten-fold  force.    The  influence  of  his  example  on  the  minds 


312 


CHILDREN  PREVENTED 


of  his  children  will  be  almost  omnipotent;  we  clearly  see  that 
nothing  short  of  Omnipotence  can  prevent  it  from  causing  their 
destruction.  A  chain  in  the  hand  of  a  demon  would  not  more 
irresistibly  drag  them  to  ruin  than  the  example  of  an  irreligious 
parent;  for  to  his  parents  more  than  to  all  others,  does  a  child 
look  for  direction.  During  the  first  years  of  life,  while  his  charac- 
ter is  forming,  and  most  lasting  impressions  made,  he  considers 
their  sayings  as  oracles,  their  word  as  law,  and  their  opinions 
as  the  dictates  of  unerring  wisdom,  and  their  conduct  as  the 
pattern  he  is  to  imitate. 

How  powerfully  then  must  the  example  of  those  parents,  who 
neglect  to  come  to  Christ  themselves,  tend  to  prevent  or  discour- 
age their  children  from  approaching  him  :  not  to  mention  that 
by  refusing  to  devote  themselves  to  Christ,  they  put  it  out  of 
their  power  to  dedicate  their  children  to  him,  and  thus  deprive 
them  of  all  the  blessings  which  would  result  from  such  a  dedi- 
cation made  in  the  exercise  of  faith. 

2.  If  those,  who  do  not  come  to  Christ,  whose  example  is 
only  negatively  bad,  are  guilty  of  the  sin  mentioned  in  our  text, 
much  more  are  those  guilty  whose  example  is  positively  bad. 
In  this  class  are  included  all  who  profess  wrong  principles,  or 
openly  indulge  in  vicious  practices.  The  open  infidel  who  de- 
nies or  calls  in  question  the  divine  authority  of  revelation  ;  the 
conceited  infidel  who  ridicules  or  explains  away  the  most 
important  doctrines  ;  the  scoffer  or  profane  swearer  who  famil- 
iarizes the  infant  ear  to  the  language  of  impiety,  and  teaches 
the  untutored  tongue  to  utter  it;  the  sabbath  breaker  who  tram- 
ples on  the  barrier  with  which  God  has  encircled  the  sacred 
day;  the  liar  or  slanderer  who  by  his  example  leads  the  young 
to  trifle  with  truth  and  with  the  reputation  of  their  fellow  crea- 
tures; the  slave  to  intemperance  and  sensuality  who  seduces 
them  into  the  paths  of  dissipation  and  excess,  are  all,  I  will  not 
say  indirectly,  but  directly  preventing  the  young  from  coming 
to  Christ.  Every  such  character  does  much  to  bar  up  the  way 
of  life,  is  a  stumbling  block  over  which  many  will  stumble,  and 
fall  to  rise  no  more.  And  if  he  be  one  whose  talents,  wealth, 
learning,  rank,  or  vivacity  of  manner  gives  him  extensive  influ- 
ence in  society,  the  pernicious  effects  of  his  example  will  be 
incalculable.  Under  his  deadly  shade  no  plants  of  purity  will 
flourish,  no  flowers  of  virtue  bloom.    He  breathes  around  con- 


FROM    COMING    TO  CHRIST. 


313 


tagion,  pestilence  and  death,  and  while  he  sinks  into  the  abyss 
of  vice  and  infidehty,  the  whirlpool  which  he  forms,  will  in- 
gulf every  thing  that  comes  within  the  sphere  of  its  action. 

But  if  he  be  a  parent  what  shall  we  say  ?  If  there  be  a 
sight  on  earth  at  which  humanity  must  shudder,  over  which 
angels  might  weep,  it  is  the  sight  of  a  young,  a  numerous  fam- 
ily following  Avith  unsuspecting  confidence  a  ruthless  fiend,  in 
the  shape  of  a  parent,  who  extends  the  hand  of  a  guide  only  to 
lead  them  far  from  him  who  would  gather  them  in  his  arms  and 
carry  them  in  his  bosom ;  and  betrays  the  helpless  lambs  to  that 
roaring  lion  who  goes  about  seeking  whom  he  may  devour. 

3.  Those  are  indirectly  guilty  of  preventing  their  children 
from  coming  to  Christ,  who  employ  no  means  to  bring  them  to 
him,  who  are  careful  to  educate  them  for  this  world  but  not  for 
the  next.  That  children  are  prone  to  imbibe  the  opinions  and 
imitate  the  conduct  of  others,  especially  of  their  parents,  has 
already  been  observed.  Especially  do  they  learn  from  them  to 
estimate  the  value  of  different  objects.  What  others  neglect  or 
despise  they  consider  as  worthless;  what  others  highly  prize 
they  esteem  as  valuable.  Hence  if  those  who  have  the  charge 
of  their  education  treated  them  as  they  ought,  if  they  appeared 
more  solicitous  for  their  souls  than  their  bodies,  for  their  spirit- 
ual and  eternal,  than  their  temporal  interests ;  if  they  frequently 
mentioned  Christ  to  them,  as  the  pearl  of  great  price,  and  spake 
of  an  interest  in  his  favor  as  the  one  thing  needful,  compared 
with  which  every  thing  else  is  worthless,  it  is  highly  probable 
that,  by  the  blessing  of  God,  they  might  be  early  led  to  prize 
Christ  in  some  measure  as  he  deserves,  and  to  feel  unsafe  and 
uneasy  till  an  interest  in  his  favor  was  obtained.  Agreeably, 
the  Scriptures  assure  us  that,  if  we  train  up  a  child  in  the  way 
he  should  go,  when  he  is  old  he  will  not  depart  from  it.  But  if 
children  perceive  that  their  parents  and  others,  who  are  entrust- 
ed with  their  education,  are  more  solicitous  to  educate  them  for 
this  world  than  for  the  next;  more  anxious  for  their  present 
than  their  future  welfare ;  more  desirous  to  see  them  prosperous 
than  pious,  and  more  concerned  for  the  health  of  their  bodies 
than  the  salvation  of  their  souls,  they  will  inevitably  be  led  to 
conclude  that  religion  is  of  little  consequence;  that  to  come  to 
Christ  is  needless;  and  that  to  obtain  learning,  riches,  honor 
and  applause,  are  the  great  objects  for  which  men  were  created. 
VOL  III  40 


314 


CHILDREN  PREVENTED 


All  parents  therefore  who  thus  educate  their  children  for  this 
Avorld  and  not  for  the  next,  take  the  most  effectual  means  to 
prevent  them  from  coming  to  Christ,  and  to  cultivate  that  world- 
ly-mindedness  which  is  directly  opposed  to  the  love  of  God. 
And,  my  friends,  how  great  is  the  number  who  do  this.  How 
many  even  among  the  professed  people  of  Ciod  are  guilty  in 
this  respect.  If  it  be  true  that  a  child,  brought  up  in  the  right 
way,  will  never  forsake  it,  few  indeed  are  educated  as  they 
ought  to  be ;  for  you  need  not  be  told  that  small  is  the  number 
who  follow  the  right  way  to  the  end  of  life.  My  friends,  did 
you  take  one  half  the  pains,  or  display  one  half  the  concern  to 
educate  your  children  for  God  that  you  do  for  the  world,  you 
would  most  probably  see  them  walking  in  the  truth,  and  avoid 
the  guilt  which  you  now  contract,  of  preventing  their  coming  to 
Christ. 

Under  this  branch  of  my  subject  I  may  observe,  that  if 
parents  feel  unwilling  or  unable  to  instruct  their  children  them- 
selves, they  ought  at  least  to  countenance  and  assist  those  who 
are  willing  to  do  it.  Yet  many  will  not  even  do  this.  Most 
gladly,  my  friends,  would  we  do  all  in  our  power  to  bring  these 
lambs  of  the  flock  to  Christ,  and  store  their  minds  with  religious 
truth,  would  you  give  us  an  opportunity  of  doing  it.  That 
many  do  this  we  acknowledge  with  thankfulness  and  pleasure. 
But  we  are  compelled  to  add,  that  many  do  not.  No  one  can 
suppose  that  more  than  half  the  children  of  this  society,  who 
are  of  a  suitable  age,  have  at  any  time  attended  on  those  cata- 
chetical  instructions  which  are  communicated  in  this  place  after 
divine  service.  Yet  a  very  slight  exertion  of  parental  authority 
would  secure  their  attendance.  If  this  exertion  is  withheld, 
what  must  your  children  think  7  They  see  you  sparing  no 
pains  or  expense  to  give  them  that  knowledge  which  is  necessa- 
ry for  them  in  this  world.  They  know  that  you  require  their 
attendance  at  school,  and  pay  masters  for  instrutting  them. 
Yet  when  they  have  an  opportunity  of  acquiring  religious 
knowledge  without  expense,  you  do  not  require  them  to  improve 
it.  Must  they  not  suppose  that  you  view  religious  knowledge 
as  a  thing  of  no  consequence;  and  religion  itself  as  something 
which  you  do  not  wish  them  to  acquire?  And  does  not  this 
negligence  powerfully  tend  to  prevent  them  from  coming  to 
Christ?    We  would  however  indulge  the  hope,  that  when  the 


FROM     COMING     TO  CHRIST. 


315 


return  of  a  milder  season  shall  permit  ns  to  resume  our  labors 
with  the  rising  generation,  we  shall  find  that  this  negligence 
proceeded  rather  from  inattention  to  the  subject,  than  from,  a 
wish  to  deprive  your  children  of  religious  instruction. 

4.  If  those,  who  neglect  to  give  their  children  a  religious  ed- 
ucation, are  guilty  of  indirectly  preventing  them  from  coming 
to  Christ,  much  more  so  are  they  who  give  them  an  education 
which  is  positively  bad,  and  which  tends  to  foster  and  strength- 
en the  evil  propensities  of  their  nature ;  propensities  which  must 
be  eradicated  before  they  can  embrace  the  Saviour.  Yet  such 
an  education  there  is  reason  to  fear  that  not  a  few  parents  give 
their  children,  though  probably  without  intending  it.  How  of- 
ten, for  instance,  do  parents  encourage  a  spirit  of  revenge  ia 
their  infant  children  by  teaching  them  to  strike  any  inanimate 
object  which  may  have  accidentally  hurt  them.  How  often  do 
they  speak  of  dress,  ornaments,  or  personal  beauty,  in  a  way 
which  is  calculated  to  render  children  proud  and  vain  of  these 
frivolous  and  perishing  distinctions !  How  often  do  they,  by 
praise  injudiciously  bestowed,  foster  a  spirit  of  envy  and  false 
ambition,  and  encourage  that  emulation  which  the  apostle  ex- 
pressly mentions  among  the  works  of  the  flesh.  How  often  do  they 
humor  and  indulge  them  in  such  a  manner  as  is  calculated  to 
make  them  peevish  and  discontented  through  life,  and  to  render 
their  wills  unmanageably  stubborn  and  perverse.  These  are 
but  a  few  of  the  evil  propensities  which  the  education,  received 
by  many  children,  tends  to  strengthen  and  increase.  Yet  these 
propensities  are  diametrically  opposed  to  the  religion  of 
Christ,  and  tend  to  prevent  children  from  embracing  it.  All 
therefore  who  foster  and  encourage  them  must  be  considered  as 
guilty  of  the  fault  we  have  been  describing. 

Still  more  forcibly  do  these  observations  apply  to  such  as  en- 
deavor to  discourage  their  children  from  attending  to  religion, 
lest  it  should  render  them  melancholy  or  singular ;  or  who  speak 
nf  its  friends  and  institutions,  in  their  presence,  with  disrespect 
or  contempt.  Children  begin  to  listen  to  conversation  and  to 
receive  impressions  from  it,  at  a  much  earlier  age  than  is  com- 
monly supposed;  and  their  first  impressions  are  not  only  most 
easily  made,  but  are  generally  most  deep  and  lasting.  Almost 
every  seed,  which  is  then  sown  in  the  mind,  Avill  take  root  and 
produce  fruit  in  abundance  through  life  and  often  through  eter- 


316 


CHILDREN  PREVENTED 


nity.  There  have  been  many  well  authenticated  instances  in 
which  the  recollection,  in  after  life,  of  some  word  or  sentence, 
dropped  by  a  pious  parent,  has  proved  the  means  of  bringing 
persons,  first  to  reflection,  and  finally  to  Christ ;  and  hence  we 
may  conclude  that  at  the  judgment  day,  when  the  secrets  of  all 
hearts  are  laid  open,  it  will  appear  that  a  jest,  a  sneer,  or  sar- 
castic observation,  respectmg  the  friends  or  institutions  of 
religion,  uttered  in  the  presence  of  children,  and  recollected  by 
them  at  some  future  day,  has,  in  many  instances,  been  the 
means  of  prejudicing  them  against  it,  and  leading  them  far  from 
Christ,  from  heaven  and  happiness.  The  heathen  philosophers 
had  a  maxim  which  was,  "  Great  is  the  reverence  due  to  chil- 
dren." The  import  and  design  of  this  maxim,  as  understood  by 
them,  was,  that  great  care  and  attention  should  be  shown  in 
guarding  against  every  thing  in  our  conduct  and  conversation, 
which  tended  to  corrupt  the  infant  or  youthful  mind.  But  if 
the  heathen,  who  knew  nothing  of  the  worth  or  immortality  of 
the  soul,  felt  the  necessity  of  adopting  this  maxim,  how  much 
more  deeply  should  it  be  felt  by  us,  to  whom  life  and  immortal- 
ity are  brought  to  light,  and  who  are  taught  to  know  the 
unspeakable  worth  of  the  soul  by  the  price  which  Christ  paid 
for  its  redemption. 

Having  thus  attempted  to  show  who  are  guilty  of  preventing 
children  from  coming  to  Christ,  I  proceed  to  show,  as  was  pro- 
posed, 

II.    Why  Christ  is  displeased  with  such  persons. 

1.  Christ  is  displeased  with  such  as  prevent  children  from 
approaching  him,  because  in  doing  it  they  display  a  temper 
which  he  greatly  dislikes,  and  which  is  diametrically  opposite 
to  his  own.  The  temper  of  Christ  is  emphatically  a  temper  of 
love  for  the  souls  of  men  and  of  compassion  for  sinners.  Of 
the  existence  and  strength  of  this  temper  he  has  given  the  strong- 
est and  most  unequivocal  proofs.  His  object  in  coming  into  our 
world,  the  object  of  all  his  labors,  of  his  suflferings  and  death, 
was  to  seek  and  to  save  those  who  are  lost.  But  it  is  a  long  es- 
tablished maxim,  that  like  rejoices  in  like.  Christ,  therefore, 
cannot  but  be  pleased  with  those  who  discover  a  temper  similar 
to  his  own;  and  unite  their  exertions  Avith  his  in  promoting  the 
salvation  of  sinners.  And  on  the  contrary,  he  cannot  but  he 
displeased  with  such  as  possess  a  temper  directly  the  reverse  of 


FROM    COMING    TO  CHRIST. 


317 


his  own,  and  exhibit  no  love  or  compassion  for  perishing  immor- 
tal beings;  no  desire  to  bring  them  to  the  knowledge  of  him, 
who  alone  can  give  them  salvation.  Still  more  must  he  be 
displeased  with  those  who  discourage  or  prevent  any  from  ap- 
proaching him;  for  this  is  the  very  temper  of  evil  spirits  whose 
whole  desire  and  employment  it  is,  to  seduce  men  into  the  paths 
of  sin,  and  prevent  them  from  coming  to  the  knowledge  of 
Christ. 

2.  Christ  is  displeased  with  those  who  prevent  or  endeavor  to 
discourage  children  from  coming  to  him,  because  in  so  doing 
they  oppose  his  will;  and  so  far  as  they  are  able,  frustrate  his 
grand  design,  a  design  in  which  he  feels  most  deeply  interested. 
It  is  his  will  that  not  one  of  these  little  ones  should  perish.  It 
is  his  will  that  all  men  should  come  to  the  knowledge  of  the 
truth  and  be  saved.  It  is  his  will  that  all  men  should  be  fellow 
workers  with  him  in  bringing  about  this  great,  and  to  him,  most 
desirable  event.  To  oppose  the  accomplishment  of  this  event, 
therefore,  is  opposing  his  will.  It  is  touching  him  on  the  most 
tender  point.  It  is  hke  touching  the  very  apple  of  his  eye.  He 
can  bear  any  thing  better  than  this.  When  his  disciples  mani- 
fested the  most  inexcusable  unbelief,  he  gently  rebuked  them. 
When  they  ungratefully  slept  instead  of  watching  with  him  in 
his  last  agonies,  he  made  an  excuse  for  them.  When  Peter 
once  and  again  denied  that  he  knew  him,  he  turned  and  brought 
him  to  repentance  by  a  look.  But  when  these  very  disciples 
discouraged  parents  from  bringing  to  him  their  children  he  was 
much  displeased.  Nay  more,  when  Peter  endeavored  to  dis- 
suade him  from  dying  for  sinners,  he  turned  and  said  to  him, 
get  thee  behind  me,  satan  ;  thou  art  an  offence  to  me.  These 
instances  plainly  show  how  deeply  the  heart  of  Christ  is  en- 
gaged and  interested  in  the  great  work  of  saving  sinners ;  and 
Avhy  nothing  displeases  him  so  much,  as  attempts  to  oppose  or 
hinder  its  accomplishment. 

3.  Christ  is  angry  with  those  who  prevent  children  from  ap- 
proaching him,  because  it  tends  to  rob  him  of  a  part  of  his 
reward.  This  reward  principally  consists  in  the  pleasure  of 
saving  sinners.  He  participates  largely  in  the  joy  which  is  felt 
in  heaven  when  a  sinner  repents;  and  is  especially  pleased  to 
see  the  young  seek  after  him;  to  hear  children  crying,  Hosan- 
na  to  the  Son  of  David.     No  praises  are  more  sweet  to  him 


318 


CHILDREN  PREVENTED 


than  those  which  grace  produces  from  the  lips  of  babes.  When- 
ever he  hears  and  sees  such  things,  he  sees  of  the  travail  of  his 
soul ;  he  sees  the  fruit  of  his  sufferings,  and  is  satisfied.  But 
those,  who  prevent  or  discourage  children  from  approaching 
him,  deprive  him  of  this  pleasure,  rob  him  of  a  part  of  his  re- 
v/ard,  and  of  course  excite  his  displeasure. 

4.  Christ  is  displeased  with  those  who  are  guilty  of  this  con- 
duct, because  it  evinces  a  disregard  and  contempt  of  those 
blessings  which  he  died  to  purchase.  Those  who  discourage 
others  from  approaching  him,  cannot  of  course  believe  in  him 
themselves,  and  the  language  of  their  conduct  is,  an  interest  in 
Christ  is  of  no  consequence  to  us,  or  our  children.  Temporal 
prosperity  and  the  favor  of  the  world  are  much  more  important; 
and  if  our  children  can  but  succeed  here,  we  care  not  what  be- 
comes of  them  hereafter.  That  Christ  is  displeased  with  those 
who  thus  disbelieve  him,  is  evident  from  his  conduct  while  here 
on  earth.  We  are  informed  that  he  looked  round  about  upon 
his  unbelieving  hearers,  with  anger,  being  grieved  for  the  hard- 
ness of  their  hearts.  As  he  is  yesterday,  to-day,  and  forever, 
the  same,  he  must  still  feel  similar  emotions,  and  is  doubtless 
now  looking  round  with  a  mixture  of  grief  and  anger  on  those, 
in  this  assembly,  who  do  not  cordially  believe  in  him  them- 
selves, and  feel  anxious  that  the  rising  generation  should 
embrace  him. 

Improvement.  1.  This  subject  may  be  improved  for  the  pur- 
pose of  self-examination.  For  this  purpose  permit  me  to  ask, 
my  hearers,  whether  any  of  you  are  guilty,  either  directly  or 
indirectly,  by  your  example,  conduct  or  conversation,  of  dis- 
couraging children  from  coming  to  Christ,  or  of  preventing 
others  from  bringing  them  to  him.  To  assist  you  in  answering 
this  question,  permit  me  to  remind  you,  that  in  this,  as  in  other 
respects,  he  that  is  not  with  Christ  is  against  him.  Your  ex- 
ample must  be  either  positively  good,  or  positively  bad;  and 
every  one,  who  does  not  encourage  children  in  coming  to  Christ, 
is  guilty  of  indirectly  preventing  it ;  and  his  negligence  leads 
them  to  suppose  that  to  come  is  of  no  consequence.  They  will 
generally  be  more  influenced  by  your  example  than  by  the  pre- 
cepts of  ClirisL ;  and  if  your  example  is  not  good,  if  you  do  not 
enter  the  way  of  life  yourselves,  and  invite  them  to  follow,  you 
do  in  effect  prevent  them  from  entering  it. 


FROM    COMING    TO  CHRIST. 


319 


To  illustrate  these  remarks,  permit  me  to  mention  a  story, 
Mr.  Baxter  relates,  of  a  shepherd  driving  his  &ock  over  a  high 
and  narrow  bridge,  built  across  a  torrent.  The  foremost  of  the 
flock,  terrified  by  some  accidental  occurrence,  leaped  over  the 
bridge  into  the  flood  below;  the  others,  not  seeing  the  danger 
into  which  their  leaders  had  fallen,  and  supposing  they  might 
safely  follow  them,  leaped  after  them,  one  by  one,  till  all  were 
destroyed.  In  a  similar  manner,  I  suppose,  generations  of  man- 
kind perish.  We  have  all,  says  the  prophet,  gone  astray  like 
sheep,  and  turned  every  one  to  his  own  way.  The  end  of  this 
way  is  destruction.  Into  this  destruction  all  past  sinners,  who 
died  impenitent,  have  already  fallen.  But  we  see  not  the  gulf  in- 
to which  they  have  plunged  ;  and,  like  the  foolish  sheep,  pursue 
with  headlong  impetuosity  the  same  road.  Our  children,  sup- 
posing that  they  may  safely  follow,  where  we  lead  the  way, 
rush  after  us,  and  find  too  late  we  have  guided  them  to  their 
ruin :  while  their  children  in  turn,  unless  grace  prevent,  will 
follow  them  in  like  manner  to  perdition.  Thus  like  a  river 
whose  Avaters  are  successively  swallowed  up  in  the  ocean,  one 
generation  of  men  after  another,  is  led  on  blindfold  by  the  influ- 
ence of  example,  and  plunged  into  the  gulf  which  has  no 
bottom.  Need  any  thing  more  be  said  to  show  the  infinite  im- 
portance of  setting  a  good  example  before  our  children,  and 
leading  them  after  us  in  the  path  of  life. 

2.  From  this  subject  parents  and  others,  to  whom  the  care  of 
young  immortals  is  entrusted,  may  learn  the  awful  responsibility 
which  rests  upon  them. 

Were  the  guidance  and  direction  of  one,  two,  or  more  worlds 
entrusted  to  you,  my  friends,  would  you  not  feel  that  yours  was 
a  most  important  and  awfully  responsible  situation  ?  My  friends, 
if  you  are  parents,  something  infinitely  more  important  than 
worlds  is  committed  to  your  care.  You  have  the  charge  of  im- 
mortal souls ;  souls,  which  our  Saviour  has  taught  us  are  each  of 
them  worth  more  than  whole  worlds.  This  charge  is  committed 
to  you,  that  you  may  bring  them  up  in  the  nurture  and  admoni- 
tion of  the  Lord.  And  God  considers  you  as  answerable  for  the 
performance  of  this  duty,  and  in  some  measure  for  the  salvation 
of  your  children.  At  least  he  will  consider  you  as  answerable 
for  their  destruction,  should  they  perish,  imless  you  do  all  in 
your  power  to  prevent  it.    If  you  doubt  this,  hear  what  he  says 


320 


CHILDREN  PREVENTED 


to  his  ministers.  Son  of  man  I  have  made  thee  a  watchman, 
hear  the  word  at  my  mouth,  and  give  them  warning  from  me. 
When  I  say  unto  the  wicked,  Thou  shall  surely  die;  and  thou 
givest  him  not  warning,  he  shall  die  in  his  iniquity,  but  his 
hlood  will  I  require  at  thy  hand.  But,  my  friends,  parents  are 
at  least  as  much  appointed  by  God  to  be  watchmen  over  their 
children,  as  ministers  are  to  be  watchmen  over  their  people. 
Therefore  if  parents  prove  unfaithful,  the  blood  of  their  children 
will  be  required  at  their  hands.  If  any  still  doubt,  let  them 
hear  what  God  says  to  his  ancient  people,  who  permitted  and 
by  example  taught  their  children  to  worship  idols.  Thou  hast 
taken,  says  he,  my  sous  and  my  daughters  whom  thou  hast 
borne  unto  me,  and  hast  sacrificed  them  unto  idols ;  and  is  this 
a  small  matter,  that  thou  hast  slain  my  children  7  Also  in  thy 
skirts  is  found  the  blood  of  the  poor  innocents ;  I  have  not  found 
it  by  secret  search,  but  upon  them  all.  My  friends,  how  much 
reason  have  many  parents  to  cry,  Deliver  us  from  blood  guilt- 
iness. How  dreadfully  is  our  whole  land  stained  and  polluted 
by  their  blood,  and  how  loudly  does  it  call  for  vengeance!  I 
am  more  and  more  persuaded,  that  neglecting  the  religious  ed- 
ucation of  children  is  one  of  the  most  crying  sins  of  which  we 
are  guilty  as  a  people.  If  any  doubt  this,  let  him  recollect  the 
passage  already  quoted,  Train  up  a  child  in  the  way  he  should 
go,  and  he  will  not  depart  from  it.  My  friends,  these  are  the 
words  of  God,  of  the  God  of  truth.  Look  round  and  see  how 
few  are  walking  in  the  right  way;  hence  learn  how  few  have 
been  brought  up  in  the  way  they  should  go.  Are  there  any  of 
your  children  who  do  not  walk  in  the  way  they  should  go?  It 
must  be  because  they  have  not  been  properly  educated,  and  the 
blessing  of  God  not  sufficiently  prayed  for.  And  it  is  perhaps 
impossible  for  any  one,  who  is  not  a  real  consistent  Christian, 
to  educate  children  properly.  None  but  such  can  truly  dedicate 
their  children  to  God.  None  but  such  can  sincerely  pray  for, 
or  obtain  from  Christ  that  wisdom  and  grace,  which  are  neces- 
sary to  bring  them  up  for  God;  and  none  but  such  can  expect 
a  blessing  to  follow  their  exertions.  You  can  readily  see  that  an 
unbelieving,  impenitent  man  is  not  qualified  to  be  a  minister  of 
Christ,  to  guide  immortal  souls  to  heaven.  How  then  can  an 
impenitent,  unbelieving  parent  bring  up  his  children  as  he 
ought,  in  the  nurture  and  admonition  of  the  Lord  7    My  friends, 


FROM    COMING    TO  CHRIST. 


321 


what  a  powerful  motive  does  this  afford  to  induce  you  to  be- 
come the  real  disciples  of  Christ.  Not  only  your  own  salvation, 
but  very  probably  that  of  your  children,  depends  upon  it.  If 
then  j'-ou  love  them,  if  you  love  yourselves,  if  you  would  not 
sink  under  the  weight  of  their  blood,  and  hear  them  cursing  you 
forever,  as  the  authors  of  their  ruin,  be  persuaded  without  delay 
to  come  to  Christ,  to  bring  them  with  you,  to  bind  yourselves 
and  them  to  him  in  an  everlasting  covenant. 
VOL.  nr.  41 


SERMON  lXXIV. 


THE  CHILDREN  OF  THE  COVENANT,  THE  SAVIOUR'S 
FIRST  CARE. 


Ye  are  the  children  of  the  prophets  and  of  the  covenant  which  God  made 
with  our  fathers,  saying  unto  Ahraham,  And  in  thy  seed  shal'  all  the  kin- 
dreds of  the  earth  be  blessed.  Unto  you  fii-st,  God,  having  raised  up  his 
Son  Jesus,  sent  him  to  bless  you,  in  turning  away  every  one  of  you  from 
his  iniquities.  —  Acts  hi.  25,  2(5. 

These  words  compose  part  of  a  sermon  delivered  by  St.  Peter 
lo  an  assembly  of  his  countrymen  ;  a  sermon,  on  many  accounts 
highly  interesting,  and  especially  on  account  of  the  success  with 
which  it  was  attended ;  for  it  appears  from  the  context,  that  it 
was  the  means  of  converting  some  thousands  of  the  hearers. 
In  that  part  of  it  which  has  now  been  read,  the  apostle  suggests 
several  considerations  which  were  calculated  deeply  to  affect  the 
minds  of  his  audience.  He  reminds  them,  that  they  were  de- 
scended from  pious  ancestors;  that,  in  consequence  of  this,  they 
were  the  children  of  the  Covenant  which  God  had  made  with 
their  fathers,  and  especially  with  Abraham,  the  illustrious  pro- 
genitor of  their  race ;  and  that,  from  regard  to  this  covenant, 
God,  having  raised  up  his  Son  Jesus,  had  sent  him  first  to  them, 
to  bless  them  in  turning  away  every  one  of  them  from  his  ini- 
quities. 

My  hearers,  are  there  any  in  this  assembly  to  whom  this  ad- 
dress of  the  apostle  to  his  countrymen  is  applicable  ?  There 


CHILDREN    OF    THE    COVENANT,    ETC.  323 

are.  All  the  baptized  persons  here  present,  who  have  been 
dedicated  to  God  by  believing  parents,  and  who  have  not  cordi- 
ally embraced  the  Saviour,  are  in  a  situation  almost  precisely 
similar  to  that  of  the  audience  whom  St.  Peter  addressed  on 
this  occasion.  To  all  such  baptized  persons  present  then,  to  all 
in  this  assembly,  who  have  been  dedicated  to  God,  by  believing 
parents,  in  the  ordinance  of  baptism,  I  say.  Ye  are  the  children 
of  the  covenant  which  God  made  with  your  parents,  and  to  you 
first,  God  having  raised  up  his  Son  Jesus,  now  sends  him  to 
bless  you  in  turning  away  every  one  of  you  from  your  iniquities. 
In  discoursing  farther  on  this  passage,  so  interesting  to  believing 
parents  and  to  their  children,  I  shall  endeavor, 

I.  To  explain  and  establish  the  assertion,  that  all  who  have 
been  dedicated  to  God  by  beUeving  parents,  are  children  of  the 
covenant  which  God  has  made  with  their  parents,  and  especially 
with  Abraham,  the  great  father  of  the  faithful. 

With  this  view  I  remark,  that  the  blessings  of  the  covenant, 
which  God  made  with  Abraham,  were  all  included  in  three  great 
promises.  The  first  was.  In  thy  seed  shall  all  the  nations  of  the 
earth  be  blessed.  The  second  was,  To  thee  and  to  thy  seed 
will  I  give  this  land ;  that  is,  the  land  of  Canaan.  The  third 
was,  I  will  be  a  God  to  thee  and  to  thy  seed  after  thee.  Of 
these  promises  the  first  was  made  to  Abraham  as  an  individual. 
It  merely  assured  him  that  the  promised  seed  of  the  woman, 
who  was  to  bring  blessings  to  all  nations,  should  descend  from 
him,  or  be  one  of  his  posterity.  This  promise  has  long  since 
been  fulfilled  by  the  birth  of  Christ,  the  promised  seed,  who 
Avas  born  of  a  daughter  of  Abraham.  Of  course  we  have  noth- 
ing to  do  with  it,  except  to  receive  the  Saviour  whose  coming  it 
reveals.  The  second  promise  was  made  to  Abraham,  considered 
as  the  progenitor  of  the  Jewish  nation,  the  twelve  tribes  of 
Israel ;  and  this  promise  also  has  been  fulfilled  by  their  being 
put  in  possession  of  Canaan,  the  promised  land.  With  this 
promise  therefore  we  have  no  concern,  only  so  far  as  it  has  a 
typical  reference  to  the  heavenly  Canaan.  The  third  promise, 
I  will  be  a  God  to  thee  and  to  thy  seed  after  thee,  —  was  made 
to  Abraham,  considered  as  a  believer,  in  covenant  with  God;  as 
the  great  father  of  the  faithful,  or  of  all  who  should  believe 
Avith  a  faith  similar  to  his  own.  In  this  promise,  the  covenant 
which  God  made  with  Abraham  principally  and  essentially 


324  CHILDREN    OF     THE  COVENANT, 

consists;  in  the  stipulations  which  we  find  in  the  17th  chapter 
of  Genesis,  where  God  says  to  him,  I  will  estabhsh  my  covenant 
between  me  and  thee  and  thy  seed  after  thee,  for  an  everlasting 
covenant,  to  be  a  God  to  thee  and  to  thy  seed  after  thee.  It  is 
this  covenant,  of  which  circumcision  was  the  seal,  with  which 
we  are  principally  concerned,  and  to  which  the  following  dis- 
course refers. 

That  the  Jews  were  the  children  of  the  covenant,  it  is  need- 
less to  prove,  since  it  is  everywhere  asserted  by  the  inspired 
writers,  as  well  as  in  our  text.  In  passages  too  numerous  to 
mention  particularly,  they  are  styled  God's  covenant  people, 
children  of  the  promise,  and  represented  as  being  born  in  cove- 
nant, and  as  enjoying  covenanted  blessings.  Speaking  of  the 
Jews  in  his  own  day,  St.  Paul  says.  Who  are  Israelites,  to  whom 
pertaineth  the  adoption,  and  the  glory,  and  the  covenants,  and 
the  giving  of  the  law,  and  the  service  of  God,  and  the  promises. 
This  covenant,  it  may  be  farther  remarked,  was  perfectly  dis- 
tinct from  the  Mosaic  law,  and  from  the  covenant  which  God 
made  with  the  Jews  as  a  nation,  when  he  brought  them  out  of 
Egypt,  and  which  was  afterwards  renewed  at  Mount  Sinai;  for 
the  apostle  tells  us,  that  it  was  confirmed  of  God  in  Christ  four 
hundred  and  thirty  years  before  the  law  was  given;  and  that 
being  thus  confirmed  it  could  never  be  disannulled.  Agreeably, 
we  meet  with  various  allusions  to  this  covenant  scattered  through 
the  Old  Testament  The  children  of  thy  servants,  says  the 
psalmist,  shall  continue,  and  their  seed  shall  be  established  be- 
fore thee.  The  Redeemer  shall  come  to  Zion,  and  t*  them  that 
turn  from  transgression  in  Jacob,  saith  the  Lord.  And  as  for 
me,  this  is  my  covenant  with  them,  saith  the  Lord  :  my  Spirit 
that  is  upon  thee,  and  my  Avords  that  I  have  put  in  thy  mouth, 
shall  not  depart  out  of  thy  mouth,  nor  out  of  the  mouth  of  thy 
seed,  nor  out  of  the  mouth  of  thy  seed's  seed,  saith  the  Lord, 
from  henceforth  even  forever.  And  again  God  says,  fear  not 
O  Jacob  my  servant,  and  thou  Jeshurun,  whom  I  have  chosen, 
for  I  will  pour  water  upon  him  that  is  thirsty,  and  floods  upon 
the  dry  ground ;  I  will  pour  out  my  Spirit  upon  thy  seed  and 
my  blessing  upon  thine  offspring ;  and  they  shall  spring  up  as 
among  grass,  and  as  willows  by  the  water  courses.  One  shall 
say,  I  am  the  Lord's:  and  another  shall  call  himself  by  the 
name  of  Jacob,  and  another  shall  subscribe  with  his  hand  unto 


THE    saviour's     FIRST     CARE.  325 

the  Lord,  and  surname  himself  by  the  name  of  Israel.  Since 
then  it  cannot  be  denied,  that  the  Jews  were  in  covenant  with 
God,  the  only  question  is,  whether  the  baptized  children  of  pro- 
fessed believers,  at  the  present  day,  are  in  the  same  situation ; 
whether  they,  like  the  Jews,  are  born  in  covenant,  and  stand  in 
the  same  relation  to  God,  which  the  Jews  formerly  sustained. 
With  a  view  to  prove  that  they  are  so,  I  observe, 

1.  It  is  frequently  predicted  by  the  prophets,  that  in  the  latter 
days  the  Gentiles  should,  like  the  Jews,  be  brought  into  covenant 
Avith  God,  and  share  with  them  in  the  blessings  of  the  covenant. 
Thus  in  the  prophecy  of  Hosea,  God  says,  I  will  have  mercy 
on  them  that  had  not  obtained  mercy.  I  will  call  them  my 
people  which  were  not  my  people.  This  passage  is  quoted  by 
St.  Paul,  to  prove  that  the  Gentiles,  or  nations,  as  the  word  sig- 
nifies, should  be  taken  into  covenant  with  God,  and  become  his 
people,  as  the  Jews  had  formerly  been.  In  many  chapters  of 
the  prophecy  of  Isaiah,  this  event  is  more  particularly  predicted 
and  described.  The  Jewish  church  is  there  assured,  that  the 
(Jeutiles  shall  come  to  her  light,  that  they  shall  come  bringing 
her  children  in  their  arms,  and  that  these  shall  supply  the  place 
of  the  children  whom  she  had  lost. 

2.  In  the  second  place,  we  learn  from  many  passages  in  the 
New  Testament,  that  all  these  promises  and  predictions  were 
fulfilled.  We  are  there  told,  that  Abraham  is  the  father  of  all 
who  believe,  though  they  be  not  circumcised,  as  were  the  Jews; 
that  the  blessing  of  Abraham  has  come  upon  the  Gentiles;  that 
all  who  belong  to  Christ  are  Abraham's  seed,  and  heirs  accord- 
ing to  the  promise.  St.  Paul,  writing  to  the  Ephesian  church, 
says.  Wherefore,  remember  that  ye,  being  in  time  past  Gentiles 
in  the  flesh,  were  at  that  time  without  Christ,  being  aliens  from 
the  commonwealth  of  Israel,  and  strangers  from  the  covenants 
of  promise,  having  no  hope,  and  without  God  in  the  world. 
But  now  ye,  who  were  sometimes  afar  off,  are  made  nigh  by 
the  blood  of  Christ.  Therefore-,  ye  are  no  more  strangers  and 
foreigners,  but  fellow  citizens  with  the  saints,  and  of  the  house- 
hold of  God.  And  in  the  succeeding  chapter  he  speaks  of  it  as 
a  great  mystery,  which  had  not  been  made  known,  but  which 
was  then  revealed,  that  the  Gentiles,  or  nations  should  be  fellow 
heirs  with  the  Jews,  and  of  the  same  body.  My  hearers,  reflect 
a  moment  on  the  import  of  these  passages.    They  teach  us, 


326 


CHILDREN    OF    THE  COVENANT, 


that  all  true  believers,  all  who  belong  to  Christ  are  Abraham's 
seed ;  but  if  they  are  Abraham's  seed,  they  must  be  Abraham's 
heirs,  heirs  of  the  same  promises  and  spiritual  privileges,  which 
he  enjoyed.  But  one  of  the  privileges  which  he  enjoyed,  was 
the  liberty  of  bringing  his  children  into  covenant  with  God,  and 
one  of  the  promises  which  was  made  to  him  was,  I  will  be  a 
God  to  thy  seed  after  thee.  If  then,  Christians  are  Abraham's 
heirs,  they  also  have  the  same  privilege  of  bringing  their  child- 
ren into  covenant  with  God,  and  God's  language  to  every 
Christian  parent  is,  I  will  be  a  God  to  thee  and  to  thy  seed  after 
thee.  Agreeably,  the  same  passage  tells  us,  that  they  are  heirs 
according  to  the  promise,  and  that  they  are  fellow-heirs  with 
the  Jews.  It  appears  then,  that  Christians  stand  in  the  same 
place,  which  Avas  formerly  occupied  by  the  Jews ;  we  take  up 
what  they  laid  down;  we  receive  the  privileges  and  blessings 
which  they  forfeited ;  the  kingdom  of  God,  which  was  taken 
from  them  according  to  our  Saviour's  prediction,  has  been  given 
to  us ;  and  therefore  if  their  children  were  in  covenant  with 
God,  so,  my  Christian  friends,  are  ours.  This  conclusion  is 
confirmed,  and  the  whole  subject  illustrated  by  St.  Paul  in  that 
well  known  allegorical  passage,  in  which  he  compares  the  church 
to  a  good  olive  tree,  of  which  the  Jews  were  the  natural 
branches.  But  these  natural  branches,  he  tells  us,  were  broken 
off,  and  Gentile  believers  grafted  in  in  their  room ;  and  these 
Gentile  believers,  he  adds,  now  partake  of  the  fatness  and  sap 
of  the  good  olive  tree  ;  that  is,  they  enjoy  those  church  privi- 
leges, which  the  Jews  lost  by  unbelief;  and,  of  course,  the 
privilege  of  bringing  their  children  into  covenant  with  God. 

That  this  must  be  the  apostle's  meaning,  is  evident  from 
another  passage  in  the  same  chapter,  in  which  he  says,  if  the 
first  fruit  be  holy,  the  lump  is  also  holy;  and  if  the  root  be  holy, 
so  are  the  branches.  By  the  root  here  he  evidently  means  pa- 
rents, and,  by  the  branches,  their  children ;  and  the  import  of 
his  assertion  is,  that  if  the  parents  be  holy,  so  are  the  children. 
It  must,  however,  be  observed,  that  he  is  here  speaking,  not  of 
personal,  but  of  relative  holiness,  of  that  kind  of  holiness  which 
results  from  being  dedicated  to  God.  In  this  sense,  the  vessels 
of  the  tabernacle  were  said  to  be  holy,  because  they  were  con- 
secrated to  the  service  of  God ;  and  in  the  same  verse,  the 
children  of  believing  parents  are  holy,  because  they  have  been 
consecrated  to  God  in  the  ordinance  of  baptism. 


THE     saviour's     FIRST  CARE. 


327 


The  passages  which  we  have  quoted,  are  scarcely  a  tenth 
part  of  those  which  might  be  adduced  from  the  Scriptures  on 
this  subject ;  but  they  are,  I  conceive,  abundantly  sufficient  to 
show  that  believers  are  the  children  and  heirs  of  Abraham ;  that, 
like  him  they  are  in  covenant  with  God ;  that  the  same  promise, 
which  was  made  to  him,  is  now  made  to  them;  that  they  have 
the  same  right  to  dedicate  their  children  to  God,  as  he  had;  and, 
consequently,  that  all  the  baptized  children  of  believing  parents, 
are,  as  the  Jews  formerly,  the  children  of  the  covenant  which 
God  made  with  their  fathers,  and  especially  with  Abraham,  the 
great  father  of  the  faithful. 

If  these  truths  have  been  established,  it  follows,  that  we  are 
authorized  to  address  every  baptized  child  of  believing  parents 
in  the  language  of  St.  Peter  in  our  text ;  for  if  such  persons  are 
in  a  situation  similar  to  that  of  his  hearers,  we  ought  to  address 
them  in  a  similar  manner.  To  all  such  persons  then,  in  this 
assembly,  to  all  of  every  age  who  have  believing  parents,  but 
who  are  not  themselves  believers,  I  say.  To  you  first  God,  hav- 
ing raised  up  his  Son  Jesus,  hath  sent  him  to  bless  you  in 
turning  away  every  one  of  you  from  his  iniquities.  That  you 
may  understand  the  import  of  this  address,  it  is  necessary  to 
remind  you,  that  one  of  the  privileges  which  the  Jews  enjoyed 
in  consequence  of  being  children  of  the  covenant  was,  the  en- 
joyment of  the  first  offer  of  that  salvation  which  Christ  had 
accomplished.  Thus,  when  Christ  commissioned  his  disciples 
to  preach  the  gospel,  he  charged  them  to  begin  at  Jerusalem,  to 
y>reach  the  glad  tidings  first  to  the  Jews.  Until  they  should 
have  done  this,  he  forbade  them  to  go  to  the  Gentiles,  or  to  enter 
into  any  city  of  the  Samaritans.  This  command  the  apostles 
strictly  observed.  They  preached  the  gospel  at  first,  we  arc 
told,  to  none  but  the  Jews  only;  and  St.  Paul,  addressing  the 
Jews  at  Antioch,  says.  It  was  needful  that  the  gospel  of  Christ 
should  first  be  preached  to  you.  These  remarks  will  enable 
you  to  understand,  why  St.  Peter,  in  our  text,  says  to  his  Jewish 
hearers,  to  you  first  God  sends  his  Son  to  bless  you.  It  is  the 
same  at  the  present  day.  God  sends  the  offer  of  salvation  first, 
to  the  children  of  believing  parents. 

In  this  respect  he  acts  as  a  wise  earthly  prince  would  do, 
Were  such  a  prince  disposed  to  confer  distinguishing  favors  and 
privileges  upon  any  person,  he  would  doubtless  offer  them  to  the 


3fJ8  CHILDREN    OF    THE  COVENANT 

children  of  his  obedient  subjects,  who  had  sworn  allegiance  to 
him  before  he  offered  them  to  the  children  of  rebels,  or  of  stran- 
gers, who  had  not  submitted  to  his  government.  Now  your 
parents  have  sworn  allegiance  to  God,  and  engaged  to  submit  to 
his  government,  as  obedient  subjects.  They  have  also  engaged 
to  use  all  their  influence  to  induce  you  to  do  the  same.  In  token 
of  their  readiness  to  do  this,  they  have  solemnly  and  publicly 
dedicated  you  to  God,  to  be  his  forever ;  and  he  has  so  far  ac- 
cepted this  dedication,  that  he  now  sends  you  the  first  offer  of 
pardon  and  salvation,  through  his  Son.  In  his  name,  then,  in 
the  name  of  your  parents'  God,  of  Him  into  whose  adorable 
name  you  have  been  baptised,  I  now  solemnly  make  you  this 
offer.  In  his  name,  I  declare  that  he  has  sent  his  Son,  in  whom 
all  blessings  are  deposited,  and  by  whom  they  are  conferred,  to 
bless  you,  to  bless  every  one  of  you  ;  to  bless  you  with  all  tem- 
poral and  spiritual  blessings  in  Christ  Jesus.  At  the  same  time, 
I  inform  you,  that  he  can  confer  these  blessings  upon  you  only 
by  turning  you  from  your  iniquities  ;  for  so  long  of  you  cleave 
to  them,  it  is  impossible  that  Christ  should  bless  or  prove  a  bles- 
sing to  you ;  since  between  sin  and  misery  there  is  an  insepa- 
rable connection.  I  also  inform  you  that  you  cannot  be  turned 
from  your  iniquities  but  by  your  own  consent ;  for  so  long  as 
you  live  and  are  unwilling  to  renounce  them,  it  is  impossible 
that  you  and  they  should  be  separated.  Christ's  language  to 
you  is,  Turn  ye  at  my  reproof,  and  I  will  pour  out  my  Spirit 
upon  you,  I  will  make  known  my  words  unto  you.  Come  ye 
out  from  the  ungodly  world,  and  be  ye  separate,  and  touch  not 
the  unclean  thing,  and  I  will  receive  you,  and  be  a  father  to 
you,  and  ye  shall  be  my  sons  and  my  daughters,  saith  the  Lord 
Almighty.  Such  are  the  invitations,  such  the  promises  of  your 
heavenly  Father  and  Redeemer.  And  now  I  ask  every  baptiz- 
ed person  present,  what  answer  will  you  return  to  these  invi- 
tations ?  With  respect  to  those  of  you  who  have  arrived  to 
years  of  understanding,  it  is  time  that  your  answer  was  given. 
It  is  time  that  it  were  known  to  whom  you  belong ;  whether 
you  are  for  Christ  or  against  him  ;  whether  you  intend  to  ratify 
or  to  discard  what  your  parents  have  done  in  your  behalf. 
While  you  were  infants,  God  permitted  them  to  act  for  you ; 
but  now  you  must  act  for  yourselves,  and  stand  or  fall  by  your 
own  choice.    And  what  is  that  choice  1    Will  you  take  your 


THE     saviour's    FIRST    CARE.  329 

parents'  God  to  be  your  God  7  Will  you  give  yourselves  up  to 
him  as  you  have  already  been  given  up  by  them '?  Will  you 
take  upon  yourselves  that  covenant  which  they  have  made  in 
your  behalf,  and  perform  its  duties,  that  you  may  enjoy  its  bles- 
sings 7  Will  you  receive  Christ  as  all  must  do  who  would 
receive  power  from  him  to  become  the  children  of  God  ?  and  as 
a  proof  of  your  willingness  to  receive  him,  will  you  turn  from 
your  iniquities,  and  renounce  the  sinful  pleasures  and  pursuits 
of  which  you  are  naturally  so  fond  ?  Before  you  reply  to  these 
questions,  permit  me  to  suggest  some  considerations,  which,  by 
the  blessing  of  God,  may  induce  you  to  return  such  an  answer 
as  your  duty  and  happiness  require.  In  the  first  place,  permit 
me  to  remind  you  that  you  are  this  day  to  determine  whether 
God  or  the  world  shall  be  your  portion,  whether  Christ  or  Satan 
shall  be  your  king.  One  of  these  masters  you  must  serve  ;  both 
you  cannot  serve,  and  you  are  noAV  to  decide,  in  the  presence  of 
heaven  and  earth,  which  you  will  serve.  Your  conduct  from 
this  day  will  show  whose  servants  you  intend  to  be. 

In  the  second  place,  permit  me  to  remind  you,  that  the  choice 
you  make  will  make  a  complete  discovery  of  your  true  charac- 
ters. If  you  choose  to  persist  in  pursuing  worldly  objects,  and 
the  pleasures  of  sin,  it  will  prove  that  you  prefer  sin  to  holiness, 
that  you  are  lovers  of  pleasure  more  than  lovers  of  God  ;  nay, 
it  will  prove  that  you  are  God's  enemies,  for  the  Scriptures 
assure  us  that  the  friendship  of  the  world  is  enmity  with  God, 
and  that  whosoever  Avill  love  the  world  is  the  enemy  of  God. 
What  is  still  worse,  it  will  prove  that  you  are  irreconcilably 
God's  enemies,  that  you  are  so  strongly  opposed  to  his  charac- 
ter and  government,  that  the  tears,  entreaties,  and  example  of 
your  parents  cannot  induce  you  to  love  him. 

In  the  third  place,  remember  that  your  choice  is  to  be  made 
for  eternity.  You  are  not  to  choose  whether  you  will  serve  sin 
and  Satan  in  this  world,  and  God  in  the  next ;  but  whether  you 
will  be  the  slaves  of  sin,  and,  of  course,  the  enemies  of  God 
forever ;  for  what  you  choose  to  be  in  time,  you  will  continue 
to  be  through  eternity.  On  the  decision  which  you  this  day 
make,  it  will  probably  depend  whether  myriads  of  ages  hence 
you  shall  be  angels  in  heaven,  or  spirits  of  disobedience  in  hell ; 
for  it  becomes  you  to  remember, 

In  the  fourth  place,  that  your  choice  will  decide,  not  only 
VOL.  III.  42 


330 


CHILDREN    OF     THE  COVENANT 


your  character,  but  your  doom.  You  must  receive  the  wages 
of  that  master  whom  you  choose  to  serve.  Now  the  wages  of 
sin,  we  read,  is  death,  eternal  death ;  but  the  gift  of  God  is  ev- 
erlasting life.  Be  not  deceived,  God  is  not  mocked ;  whatsoever 
a  man  soweth.  that  shall  he  also  reap.  They  that  sow  to  the 
flesh  shall  of  the  flesh  reap  corrruption,etc.  In  choosing  be- 
tween God  and  the  world  then,  you  are  choosing  between  life 
and  death,  between  heaven  and  hell,  between  happiness  eternal 
and  inefll'able,  and  misery  endless  and  unutterable.  And  will 
you  then,  can  you  then  choose  death  and  hell  and  everlasting 
wo  7  Will  you,  by  your  conduct,  say  to  all  about  you,  1  am  a 
wretch  so  totally  devoid  of  goodness,  that  I  prefer  the  world  to 
God,  the  tempter  to  Christ,  sin  to  holiness,  hell  to  heaven.  If 
so,  surely  your  guilt  will  be  no  common  guilt;  for  you  can 
make  no  excuse.  You  cannot  even  plead  ignorance;  for  you 
have  lived  in  pious  families ;  you  have  had  a  religious  educa- 
tion ;  you  have  seen  the  influence  of  religion  upon  your  parents ; 
you  have  had  good  examples  placed  before  you ;  you  have  from 
your  earliest  years  heard  much  of  God  and  of  your  Saviour; 
you  have  heard  many  prayers  addressed  to  them;  your  earthly 
parents  have  united  with  your  Father  in  heaven,  in  persuading 
you  to  love  him;  and  his  word  has  been  read  in  your  presence, 
and  placed  in  your  hands.  If  then  you  reject  your  God  and 
Saviour,  you  reject  him  knowingly  and  voluntarily.  You  re- 
ject a  known,  and  not  an  unknown  God.  After  seeing  the 
difl'erence  between  a  life  of  religion  and  a  life  of  sin,  you  de- 
liberately choose  the  latter.  Nay  more,  you  reject  not  only  God, 
but  your  parents'  God ;  you  violate  not  only  the  obligations 
which  all  his  creatures  are  under  to  love  and  serve  him,  but  the 
peculiar  obligations  which  result  from  your  baptismal  dedica- 
tion to  God,  and  say  by  your  conduct,  let  us  break  his  bands 
asunder,  and  cast  away  his  cords  from  us.  Your  conduct  then 
dishonors  God  more  than  the  conduct  of  a  thousand  heathen, 
who  never  heard  his  name  ;  and  if  they,  as  the  apostle  declares, 
are  without  excuse,  how  totally  inexcusable  must  you  be,  should 
you  follow  their  example.  In  addition  to  this,  you  will  be  guil- 
ty of  the  most  inexcusable  ingratitude.  In  giving  you  pious 
parents,  God  has  conferred  on  you  one  of  the  greatest  blessings 
which  he  could  bestow.  He  might  have  caused  your  souls  to 
inhabit  bodies  among  the  heathen,  where  you  would  never  have 


THE    saviour's    FIRST  CARE. 


331 


heard  of  a  Saviour,  where  your  parents  would  have  dedicated 
you  to  false  gods,  and  perhaps  have  offered  you  in  sacrifice  up- 
on their  altars  !  And  will  you  requite  him  for  this  favor  by 
practically  saying,  I  regret  that  my  parents  were  pious,  or  that 
they  dedicated  me  to  God  7  Would  I  had  been  born  in  an  irre- 
ligious family,  where  I  should  never  have  been  troubled  with 
religion  or  prayer,  but  Avhere  I  might  have  indulged  in  the  pur- 
suit of  worldy  pleasures  without  interruption  or  restraint.  Will 
you  ungratefully  undo  all  that  your  parents  have  done  for  your 
salvation,  and  tear  yourselves  out  of  the  arms  of  the  Saviour  in 
which  they  have  placed  you?  Will  those  of  you  whose  parents 
have  ascended  to  heaven,  do  this  7  If  so,  remember  that  as  your 
guilt  will  be  no  common  guilt,  so  your  punishment  will  be  no 
common  punishment.  How  awfully  aggravated  it  will  be,  you 
may  learn  from  the  terrible  threatenings  denounced  against  the 
unbelieving  Jews  who  like  you  were  children  of  the  covenant. 
Christ  declares  that  the  very  heathen  will  rise  up  against  them 
in  the  day  of  judgment  and  condemn  them ;  that  it  Avill  be 
more  tolerable  for  Sodom  and  Gomorrha  in  that  day  than  for 
them,  and  that  while  many  shall  come  from  the  east  and  the 
west,  and  the  north  and  the  south,  and  sit  down  in  the  kingdom 
of  God,  the  children  of  the  kingdom  shall  be  cast  into  outer 
darkness,  where  shall  be  weeping  and  gnashing  of  teeth.  In  a 
word,  he  tells  us  that  they  who  know  their  Lord's  will  and  do 
it  not  shall  be  beaten  with  many  stripes.  And  will  you  then, 
by  refusing  to  turn  from  your  iniquities,  pull  down  upon  your- 
selves this  terrible  fate?  Shall  all  the  tears,  prayers  and 
exertions  of  your  parents  only  serve  to  increase  your  condemna- 
tion? Shall  the  baptismal  water  with  which  you  have  been 
sprinkled,  be  converted  into  drops  of  liquid  fire?  Shall  the 
blessings  which  Christ  was  sent  to  bring,  be  transformed  into 
curses ;  and  will  you,  to  whom  they  are  first  offered,  be  the  first 
to  reject  them?  You  are  like  Capernaum,  raised,  as  it  were,  to 
heaven  by  your  privileges.  Will  you,  by  abusing  or  neglecting 
them,  be  yourselves  cast  down  to  hell,  to  the  lowest  hell?  And 
now  I  wait  for  your  reply. 

What  answer  shall  I  return  to  him  that  sent  me,  to  him  who 
sends  his  Son  to  bless  you  in  turning  away  every  one  of  you 
from  your  iniquities  ?  I  suspect  that  most  of  you  will  return 
no  direct  answer,  but  plead  for  time  to  deliberate,  for  a  little  Ion- 


332  CHILDREN    OF     THE  COVENANT 

ger  delay.  But,  my  friends,  this  time  cannot  be  granted.  You 
have  already  delayed  too  long.  The  Jewish  children  were  re- 
quired to  partake  of  the  passover,  and  appear  before  God  at  the 
solemn  feasts,  as  soon  as  they  arrived  at  a  proper  age ;  and  this, 
as  we  learn  from  our  Saviour's  example,  was  the  age  of  twelve 
years.  If  they  refused  or  delayed  to  comply,  they  were  doomed 
to  be  cut  off  from  among  the  people;  to  lose  forever  the  privile- 
ges which  they  slighted.  Now  a  large  proportion  of  those  whom 
I  am  addressing,  have  not  only  reached,  but  overpast  this  period 
of  life.  Not  a  few  baptized  persons  present  have  reached  the 
meridian  of  life,  and  some  have  even  advanced  beyond  it.  You 
ought  then  long  since  to  have  embraced  the  Saviour,  and  thus 
have  become  prepared  to  appear  at  the  table  of  Christ,  who,  the 
apostle  tells  us,  is  our  passover  that  was  sacrificed  for  us.  Al- 
ready are  you  liable  to  be  cut  off  forever  from  his  people,  in 
consequence  of  delaying  to  receive  him;  and  will  you  then 
talk  of  a  longer  delay  ?  It  cannot  be  granted.  Soon  will  you, 
like  the  Jews,  be  broken  off  as  withered  branches,  because  of 
unbelief.  Soon  will  the  kingdom  of  God  be  taken  from  you 
and  given  to  others.  God's  language  to  you  is,  Now  is  the  ac- 
cepted time,  now  is  the  day  of  salvation.  To-day,  if  ye  will 
hear  my  voice,  harden  not  your  hearts.  This  day  then,  this 
very  day,  must  you  make  your  choice.  This  very  day  must 
you  choose  between  God  and  the  world,  between  Christ  and  the 
tempter,  between  heaven  and  hell.  This  day,  before  you  leave 
this  house,  must  you  decide  the  great,  the  all-important  ques- 
tion, whether  you  will  be  happy  or  miserable  forever.  Heaven 
and  hell  are  now  waiting  your  answer.  Heaven  is  waiting  to 
rejoice  in  your  repentance.  Hell  is  waiting  to  exult  in  your  fall. 
To  which  then  will  you  give  joy  ?  The  answer  is  given.  Your 
hearts  have  uttered  it ;  God  has  heard  it.  It  is  already  record- 
ed in  heaven,  and  your  future  conduct  will  soon  cause  its  import 
to  be  known  on  earth.  At  least,  some  of  you  have,  I  hope,  an- 
swered as  you  ought.  Some  of  you,  I  hope  are  ready  to  say  to 
Christ's  church,  as  did  Ruth  to  Naomi,  Entreat  us  not  to  leave 
you,  nor  to  return  from  following  after  you  ;  for  where  you  go, 
we  will  go ;  where  you  dwell,  we  will  dwell ;  your  people  shall 
be  our  people,  and  your  God  our  God.  The  Lord  do  so  to  us 
and  more  also,  if  aught  but  death  part  you  and  us.  Farewell 
vain  world  !  farewell,  sinful  pleasures  !  farewell,  sinful  compan- 


THE    saviour's     FIRST    CARE.  333 

ions  !  Our  Fathers'  God  calls  us,  our  Saviour  invites  us,  and 
we  have  determined  to  comply  with  the  call,  and  cast  in  our  lot 
among  his  people.  And  is  this  your  determination  7  this  the 
sincere  language  of  your  hearts  ?  Welcome  then,  ye  once  wan- 
dering lambs  of  the  flock;  welcome  to  the  fold  of  Christ; 
welcome  to  his  church,  welcome  to  the  good  and  great  Shep- 
herd, who  gathers  the  lambs  with  his  arms  and  carries  them  in 
his  bosom.  We  bid  you  a  thousand  and  a  thousand  welcomes 
to  the  ark  of  safety ;  and  while  we  congratulate  you  on  your 
happy  escape  from  the  snares  of  the  world,  and  the  toils  of  the 
tempter,  we  would  unite  with  you  in  blessing  him  who  has  set 
your  sin-entangled  feet  at  liberty,  and  inclined  you  to  choose 
the  Avise,  the  better  part.  You  now  ratify  what  your  parents 
have  done  in  your  name;  you  consent  to  take  their  God  for  your 
God,  and  to  give  yourselves  up  to  him  in  the  bonds  of  his  ever- 
lasting covenant.  Remember  then,  that  from  this  time,  your 
language  must  be.  What  have  v/e  to  do  any  more  with  idols? 
we  have  opened  our  mouths  unto  the  Lord,  and  we  cannot  go 
back.  Follow  on  then,  to  know  the  Lord,  and  you  shall  know 
him,  and  in  due  time  reap,  if  you  faint  not. 

But  have  all.  to  whom,  this  discourse  is  addressed,  returned 
such  an  answer  ?  Fain  would  I  hope  this  to  be  the  case ;  yet  I 
cannot  but  fear,  that  some  of  them  have  not.  I  cannot  but  fear 
that  some  are  still  delaying  a  reply,  and  saying  to  the  preacher 
as  Felix  did  to  Paul,  Go  thy  way  for  this  time,  when  I  have  a 
convenient  season,  I  will  call  for  thee.  But  my  friends,  I  can- 
not depart  without  a  direct  and  decided  answer.  Indeed,  if  you 
persist  in  delaying,  I  have  one;  for,  in  this  case,  to  delay,  is  to 
refuse.  Reflect  then,  a  moment,  before  you  persist  in  your  de- 
termination to  make  a  longer  delay.  Listen  to  the  warning, 
which  God  has  recently  sent  you  in  his  providence,  as  if  with  a 
view  to  add  weight  and  efficacy  to  the  present  discourse. 
Think  of  the  young  person  whom  death,  a  few  weeks  since, 
snatched  away  from  among  us.  He  was,  like  you,  a  child  of 
the  covenant ;  he  felt  the  obligation  which  this  privilege  imposed 
upon  him,  and  it  is  but  a  few  months  since  you  saw  him,  in 
this  place,  publicly  ratifying  the  vows  which  his  parents  had 
previously  made  in  his  name.  But  suppose  he  had  delayed 
to  embrace  Christ  as  you  are  now  intending  to  do.  A 
delay  of  only  a  few  months  would  have  been  fatal  to  his  ever- 


334 


CHILDREN    OF    THE  COVENANT 


lasting  happiness ;  for  he  was  deprived  of  his  reason  by  the 
violence  of  disease,  almost  from  the  moment  in  which  it  arrest- 
ed him.  Had  not  sickness  found  him  prepared,  he  must  have 
died  unprepared.  So  some  of  you  may  have  but  a  few  months 
to  live,  and  delay  may  be  everlasting  death.  And  even  should 
your  lives  be  spared,  delay  may  be  equally  fatal.  God  may, 
and  he  probably  will,  take  from  you  his  holy  Spirit  forever,  and 
give  you  up  to  final  hardness  of  heart,  as  he  did  the  Jews.  Re- 
member the  Jews  at  Antioch.  When  Paul  offered  them  salvation 
and  they  delayed  to  accept  it,  he  said  to  them,  It  was  necessary 
that  the  gospel  should  first  be  preached  to  you  ;  but  since  ye  put 
it  from  you,  and  count  yourselves  unworthy  of  eternal  life,  lo, 
we  turn  to  the  Gentiles;  for  so  hath  the  Lord  commanded.  My 
friends,  if  God  commanded  his  apostle  to  turn  from  the  children 
of  the  covenant,  when  they  rejected  his  offer,  will  he  not  turn 
from  you,  if  you  do  the  same?  Most  certainly  he  will.  Be- 
ware then,  lest  there  be  among  you  any  profane  person,  as  Esau, 
who  for  one  morsel  of  meat  sold  his  birthright;  for  ye  know 
how  that  afterwards,  when  he  would  have  inherited  the  bless- 
ing, he  was  rejected,  and  found  no  place  for  repentance,  though 
he  sought  it  carefully  with  tears. 

My  friends,  if  you,  through  fear  of  losing  your  worldly  pleas- 
ures, refuse  to  embrace  the  Saviour  now,  you  will,  like  Esau, 
sell  your  birthright;  and  if  you  do,  it  will  be  too  late  to  repent; 
you  will  find  no  place  for  repentance,  though  you  should  care- 
fully and  tearfully  seek  it.  But  why  should  I  multiply  words? 
I  have  fulfilled  my  commission.  It  was  necessary,  first,  to  oifer 
Christ  to  you,  and  I  have  done  it.  I  repeat  the  ofller.  I  once 
more  assure  you,  that  to  you  first  God  sends  his  Son  to  bless 
you,  in  turning  every  one  of  you  from  his  iniquities.  Will  you 
then  persist  in  rejecting  hira,  or,  what  is  the  same  thing,  in  de- 
laying to  accept  his  oflTer?  If  so,  your  doom  is  sealed.  You 
have  bid  farewell,  a  long,  an  eternal  farewell  to  God,  to  Christ, 
to  his  church,  to  your  religious  friends,  to  happiness.  Your 
blood  be  upon  you,  I  am  clear.  From  henceforth  I  turn  to  oth- 
ers ;  to  those  who  have  not  been  dedicated  to  God. 

It  was  my  duty,  my  friends,  first  to  offer  Christ  to  others 
This  duty  I  have  discharged,  and  am  now  at  liberty  to  make 
the  same  offer  to  you.  Your  heavenly  Father,  is  more  careful 
for  your  happiness  than  even  your  earthly  parents.    They  re- 


THE    saviour's     FIRST     CARE.  335 

fused  or  neglected  to  give  you  to  him  in  your  infancy,  but  he 
has  provided  a  Saviour,  through  whom  you  may  present  your- 
selves to  him  and  be  accepted.    The  Gentiles  accepted  Christ, 
when  the  children  of  the  covenant  rejected  him.    Will  you  then 
imitate  their  example.    Will  you  give  yourselves  to  that  God, 
whom  the  children  of  the  covenant  neglect?    Will  you  accept 
the  privileges  which  they  despise  1    If  so,  the  blessing  of  Abra- 
ham will  come  upon  you  and  your  families,  as  it  has  on  thou- 
sands of  the  Gentiles;   and  God  will  make  with  you  an 
everlasting  covenant,  as  he  did  with  him,  to  be  a  God  to  you. 
To  those  of  you,  who  are  parents  then,  this  subject  is  peculiarly 
interesting.    It  shows  you  the  reason,  why  your  children  are 
not  admitted  to  the  ordinance  of  baptism.    It  is  because  they 
are  not  children  of  the  covenant,  and  they  are  not  children  of 
the  covenant,  because  you  have  refused  to  take  hold  on  that 
covenant,  which  God  offers  to  make  with  you.    His  language 
to  you  has  long  been,  Incline  your  ear,  and  come  unto  me ;  hear 
and  your  souls  shall  live;  and  I  will  make  with  you  an  ever- 
lasting covenant,  even  the  sure  mercies  of  David.    But  it  is 
evident,  that  the  parent,  who  will  not  make  a  covenant  with 
God  for  himself,  cannot  covenant  for  his  children.    If  he  will 
not  give  himself  to  God,  he  cannot  in  sincerity  give  them  to 
God.    If  he  has  no  faith  himself,  he  cannot  present  them  in 
faith,  and  without  faith  nothing  can  be  done  acceptably.  But 
no  sooner  does  a  parent  become  a  believer  in  Christ,  and  em- 
brace him  as  the  mediator  of  the  new  covenant,  than  he  is 
enabled  and  entitled  to  present  his  children  to  God  through 
Christ,  and  claim  for  them  covenanted  blessings.    This  we  find 
was  the  case  under  ihe  ancient  dispensation.    No  sooner  did 
one  of  the  Gentiles  become  a  prosfelyte  to  the  true  religion,  and 
receive  the  seal  of  the  covenant,  than  his  posterity  became  en- 
titled to  share  in  all  the  privileges  which  were  enjoyed  by  the 
Jews ;  and  to  receive  the  seal  of  circumcision.    It  was  the  same 
under  the  New  Testament  dispensation.    When  a  Jew  or  a 
Gentile  embraced  Christ  by  faith,  not  only  he,  but  his  house- 
hold, were  baptized,  as  we  see  in  the  case  of  the  jailor,  of 
Lydia,  and  Slephanus;  but  never  do  we  find  an  instance,  in 
which  the  children  of  any  but  professed  believers  were  admit- 
ted either  to  circumcision  or   to  baptism  on  their  parents' 
account.    This  then,  if  you  love  your  children,  aflbrds  an  addi- 


336  CHILDREN    OF    THE    COVENANT,  ETC. 

tional  reason  why  you  should,  without  delay,  embrace  the 
Saviour,  that  you  may  present  them  to  him  for  his  blessing,  and 
thus  render  them  the  children  of  the  covenant.  They  them- 
selves, if  they  were  acquainted  with  their  best  interests,  would 
entreat  and  beseech  you,  as  soon  as  they  could  speak,  to  dedi- 
cate yourselves  to  God,  that  you  might  thus  be  prepared  and 
entitled  to  present  them. 

This  subject  is  also  highly  interesting  to  those  parents,  who 
are  professed  believers.  I  need  not  tell  you,  that  no  promised 
blessing  can  become  ours,  unless  it  be  received  by  faith  ;  or  that 
without  faith  it  is  impossible  to  please  God.  It  is  by  faith 
alone,  that  we  can  take  hold  on  the  covenant  for  ourselves ; 
and  it  is  only  by  faith  that  we  can  dedicate  our  children  to  God 
in  such  a  manner,  as  to  be  accepted,  and  obtain  for  them  the 
most  precious  blessings  of  the  covenant.  But  real  believers  do 
not  always  exercise  faith,  no,  not  even  when  they  present  their 
children  to  God.  They  too  often  suffer  themselves  to  fall  into 
a  cold  backsliding  state,  and  then  the  dedication  of  their  chil- 
dren becomes  a  mere  formality.  In  addition  to  this,  many 
professors  awfully  neglect  lo  fulfil  their  vows  by  which  they 
have  publicly  and  solemnly  bound  themselves  to  bring  up  their 
children  in  the  nurture  and  admonition  of  the  Lord.  By  this 
negligence,  they  do,  in  effect,  throw  themselves  out  of  the  cov- 
enant, at  least  so  far  as  their  children  are  concerned.  So  did 
not  Abraham.  I  know  him,  says  Jehovah,  that  he  will  com- 
mand his  children  and  his  household  after  him,  and  they  shall 
keep  the  way  of  the  Lord,  that  the  Lord  may  bring  upon  Abra- 
ham that  which  he  hath  spoken  of  him.  Here  the  fulfilment 
of  God's  promise  to  Abraham,  is  made  to  depend  upon  Abra- 
ham's performance  of  the  essential  duties  of  the  covenant.  It 
is  the  same  at  the  present  day.  If  you,  my  professing  friends, 
forget  your  covenant  engagements,  God  will  forget  his  promises; 
he  will  not  give  the  blessings  of  the  covenant  to  your  children. 


SEEMON  LXXV. 


DUTY  OF  THE  PRESENT,  TO  THE  COMING 
GENERATION. 


One  generation  shall  praise  thy  works  to  another,  and  shall  declare  thjr 
mighty  acts. — Psalm  cxlv.  4. 

In  bringing  into  existence  angels  and  men, — the  only  orders 
of  intelligent  creatures  with  which  we  are  acquainted, — the 
all-wise  Creator  saw  fit  to  adopt  two  very  different  methods  of 
proceeding.  The  angels,  we  have  reason  to  believe,  were  all 
created  at  the  same  time,  and  in  the  full  maturity  of  their  intel- 
lectual powers.  But  men  are  brought  into  existence  succes- 
sively; and  a  small  part  only  of  the  whole  race  inhabit  this 
world  at  the  same  period.  One  generation  gives  birth  to  anoth- 
er, and  then  passes  off  the  stage  of  life,  to  give  place  to  its  de- 
scendants. From  the  mode  which  God  has  thus  adopted  of 
bringing  mankind  into  existence  in  successive  generations,  many 
most  important  consequences  result. 

Of  these  consequences  one  is,  that  they  all  originally  possess 
the  same  moral  nature  ;  for  it  seems  to  be  an  established  law, 
and  universal  so  far  as  this  world  is  concerned,  that  every  thing 
which  is  productive  shall  produce  its  own  hkeness.  Again  ;  in 
the  mode  of  bringing  mankind  into  existence,  all  the  natural 
relations  which  subsist  among  them  have  their  origin.  No  sim- 
ilar relations,  it  is  evident,  can  subsist  among  angelic  beings. 
Among  them  the  titles  of  parent,  child,  brother,  and  other  names 

VOL.  III.  43 


338 


DUTY    OF    THE  PRESENT 


expressive  of  relationship,  are  not  known.  Once  more ;  from 
the  mode  of  bringing  mankind  into  existence,  which  God  has 
adopted,  result  most  of  the  social  and  relative  duties  which  he 
requires  them  to  perform.  Of  these  duties  one  of  the  most  im- 
portant is  described  in  our  text.  One  generation  shall  praise  thy 
works  to  another,  and  shall  declare  thy  mighty  acts. 

This  passage  may  be  understood  either  as  a  prediction,  or  as 
a  command.  On  the  present  occasion  I  shall  consider  it  as  a 
command.  Viewed  in  this  light,  it  prescribes  a  most  important 
duty  to  each  of  the  successive  generations  of  mankind ;  of 
course,  to  the  present  generation,  as  well  as  to  those  which  shall 
follow  it.  To  show  in  what  the  duty  consists,  and  to  state  some 
reasons  why  it  should  be  performed,  is  my  design  in  the  present 
discourse. 

With  this  view  I  remark,  that  the  duty  here  enjoined  consists 
of  two  parts.  The  first  is,  to  declare,  or  make  known  the 
works  of  God  to  succeeding  generations,  and  especially,  to  that 
generation  Avhich  immediately  follows  us.  In  other  words,  it  is 
to  inform  them  what  God  has  done,  and  what  he  is  now  doing. 
This,  it  is  obvious,  embraces  a  wide  field  of  instruction;  for  the 
works  of  God  are  both  numerous  and  various. 

1.  They  include  his  works  of  creation.  These,  therefore,  we 
must  make  known  to  the  generation  which  follows  us.  We 
must  declare  to  them  the  fact,  that  in  the  beginning  God  crea- 
ted the  heavens  and  the  earth,  with  all  which  they  contain ; 
that,  when  nothing  existed  besides  himself,  —  worlds,  angels, 
men  and  animals  came  into  being  at  his  command.  They  in- 
clude, 

2.  His  works  of  providence.  These,  therefore,  must  be  made 
known  to  the  succeeding  generation.  They  must  be  taught 
that,  in  a  mysterious,  but  most  powerful  and  efficacious  manner. 
God  preserves  and  governs  every  thing  which  he  has  made ; 
that  all  events,  from  the  greatest  to  the  most  minute,  are  under 
his  control ;  and  that  what  men  call  the  laws  of  nature  are  only 
fixed  modes  of  operation  which  he  has  adopted.  Their  atten- 
tion must  be  particularly  directed  to  those  great  dispensations 
of  providence  which  respect  our  whole  race ;  to  those  which 
are  recorded  in  the  Scriptures ;  to  those  of  which  their  country 
has  been  the  scene  or  the  object;  and  to  those  which  more  im- 
mediately atfect  themselves.    In  short,  they  must  be  taught  to 


TO    THE    COMING  GENERATION. 


339 


see  God's  hand  in  every  thing,  to  view  him  as  the  source 
of  all  temporal  blessings,  and  the  great  agent  who  worketh  all 
in  all. 

3.  God's  works  include  the  work  of  redemption,  considered 
as  a  whole,  together  with  all  those  gracious  dispensations  which 
are  parts  of  it.  This  is  the  great  work  of  works,  —  the  work 
with  reference  to  which  all  God's  other  works  are  performed. 
In  this  work  every  individual  of  every  generation  is  deeply  in- 
terested ;  and,  therefore,  this  work  especially  should  be  made 
known  to  all.  To  make  known  this  work,  is  to  make  known 
all  that  God  has  ever  done  for  the  salvation  of  our  ruined  race, 
so  far  as  he  has  revealed  it  to  us.  It  includes  all  the  prepara- 
tions which  have  been  made  for  the  coming  of  Christ ;  his 
coming  itself,  the  work  which  he  performed  and  the  sufferings 
which  he  endured  while  on  earth,  and  what  he  has  done  since 
he  ascended  to  heaven.  It  includes  also  the  revelation  which 
God  has  given  us  in  the  Scriptures  ;  for  this  is  one  of  his  works, 
though  men  were  employed  in  effecting  it.  They  wrote,  but  he 
dictated.  They  held  the  pen,  but  he  moved  it.  Such  are  the 
works  of  God  which  one  generation  should  make  known  to 
another;  and  a  very  little  reflection  will  convince  us  that,  in 
making  known  all  these  works,  the  whole  system  of  religions 
truth  and  duty  will  be  made  known;  for  there  is  no  doctrine, 
no  precept  of  Christianity,  which  is  not  either  founded  upon 
some  of  God's  works,  or  intimately  connected  with  them. 

But  how,  it  may  be  asked,  are  these  works  of  God  to  be 
communicated  by  one  generation  to  another  7  I  answer,  —  they 
are  to  be  communicated,  generally  speaking,  just  as  a  knowl- 
edge of  other  things  is  communicated  by  one  generation  to 
another.  Observation  teaches  us,  that  all  the  knowledge  of 
temporal  things  which  one  generation  possesses,  is  usually  im- 
parted to  the  next.  This  is  done  in  various  ways.  Parents 
teach  their  children,  if  they  are  able ;  and  if  not,  they  employ 
other  persons  to  teach  them  those  things  v/hich  are  necessary 
to  qualify  them  for  active  life.  Colleges,  academies,  and  schools 
are  founded,  and  their  support  provided  for,  either  by  the  civil 
powers,  or  by  the  munificence  of  private  individuals,  on  purpose 
to  impart  instruction  to  the  rising  generation.  A  great  part  of 
the  knowledge  which  every  generation  possesses  is  also  recorded 
in  books,  and  thus  transmitted  to  posterity.    And  we  may  add, 


340 


DUTT    OF    THE  PKESENT 


that  much  useful  knowledge  is  every  day  imparted  casually  in 
conversation,  in  carrying  on  the  common  business  of  life.  Now 
in  all  these  ways  one  generation  ought  to  communicate  to  an- 
other a  knowledge  of  the  works  of  God.  Parents  who  possess  this 
knowledge, — and  every  parent  ought  to  possess  it,  —  must  im- 
part it  to  their  children.  All  who  are  employed  in  the  instruc- 
tion of  youth  should  impart  it  to  their  pupils.  A  competent 
number  of  well-qualified  religious  teachers  should  be  provided. 
Seminaries,  if  necessary,  should  be  founded  and  supported  for 
the  education  of  such  teachers.  All  who  are  qualified  to  in- 
struct mankind  by  their  writings,  should  communicate  reUgious 
knowledge  through  the  medium  of  the  press;  and  those  who 
are  not  thus  qualified,  should  embrace  every  opportunity  of 
imparting  it  in  conversation.  In  one  or  another  of  these  various 
ways,  all  the  religious  knowledge  which  is  possessed  by  one 
generation  must  be  transmitted  to  the  generation  which  follows 
it.   This  constitTites  the  first  part  of  the  duty  enjoined  in  the  text. 

The  second  part  is,  for  one  generation  to  praise  God's  works 
to  another.  While  they  communicate  a  knowledge  of  his  works 
they  must  speak  highly  of  them.  While  they  tell  what  he  has 
done,  they  must  add,  he  has  done  all  things  well.  When  they 
describe  his  Avorks  of  creation,  they  must  extol  the  wisdom, 
power  and  goodness  which  are  displayed  in  them.  While  they 
communicate  a  knowledge  of  his  works  of  providence,  they 
must  applaud  them  as  infinitely  wise,  holy,  just,  and  good.  And 
while  they  exhibit  the  wonders  of  redemption,  and  God's  works 
of  grace  to  the  following  generation,  they  must  accompany  the 
exhibition  with  those  glowing  expressions  of  admiration,  grati- 
tude, love  and  joy,  which  this  grand  display  of  all  God's  per- 
fections ought  to  call  forth  from  those,  for  whose  benefit  it  was 
made,  and  whose  everlasting  happiness  it  is  designed  to  promote. 
In  short,  the  high  praises  of  God  must  beseduously  poured  into 
the  ears  of  the  rising  generation  ;  all  the  praise  which  has  come 
down  to  us  from  former  generations,  or  which  has  resounded 
from  heaven  to  earth,  must  be  echoed  back  to  them;  they  must 
never  hear  him  spoken  of,  but  in  just,  that  is,  most  exalted 
terms.  They  must  be  convinced  that  we  regard  him  with  the 
utmost  admiration,  reverence,  gratitude,  and  love;  and  be  made, 
if  possible,  to  feel  that  among  the  gods  there  is  none  like  Jehovah, 
nor  any  works  like  his  works. 


TO    THE    COMING  GENERATION. 


341 


Such  is  the  duty  which  every  generation  of  mankind  is 
commanded  to  perform  with  respect  to  the  generation  which 
immediately  follows  it. 

Should  it  be  thought  by  any,  that  the  passage  under  conside- 
ration does  not  enjoin  this  duty;  that  it  is  simply  a  prediction 
and  not  a  command ;  other  passages  can  be  easily  adduced,  in 
which  the  duty  is  explicitly  enjoined.  The  church  of  God  is 
represented  as  saying,  We  will  not  hide  what  our  fathers  have  told 
us,  showing  to  the  generation  to  come  the  praises  of  the  Lord,  and 
his  strength,  and  his  wonderful  works  which  he  hath  done.  For 
he  established  a  testimony  in  Jacob,  and  appointed  a  law  in 
Israel,  which  he  commanded  our  fathers,  that  they  should  make 
them  known  to  their  children  ;  that  the  generation  to  come  might 
know  them,  and  declare  them  to  their  children.  In  this  passage 
the  duty  of  transmitting  the  knowledge  and  the  praises  of  God's 
works  from  one  generation  to  another,  is  surely  prescribed  and 
enjoined  as  clearly  as  language  can  do  it. 

Having  shown  in  what  the  duty  consists,  I  proceed,  as  was 
proposed, 

II.  To  state  some  reasons  which  should  induce  us  to  per- 
form it. 

1.  One  reason  may  be  found  in  the  natural  relations  which 
exist  between  the  present  and  the  next  generation.  These 
relations  are  intimate  and  endearing.  The  next  generation  will 
owe  its  existence  to  the  present.  They  will  be  our  descendants, 
our  children.  Even  those  of  us  who  are  related  to  none  of  them 
as  parents,  will  be  related  to  them  in  some  other  way.  In  short, 
there  is  probably  not  one  individual  present,  who  will  have  none 
that  are  related  to  him  in  the  next  generation.  Now  in  con- 
sequence of  the  relations  which  exist  between  this  generation 
and  the  next,  we  are  its  natural  guardians,  instructors,  and 
guides.  To  us  the  education  of  their  bodies,  their  minds,  and 
their  hearts,  are  entrusted.  They  have  a  natural  right  to  look 
to  us  for  instruction,  and  to  expect  that  we  should  teach  them 
every  thing  which  it  is  necessary  for  them  to  know.  And  is  it 
not  necessary  that  they  should  know  their  Creator,  their  God, 
the  being  on  whom  they  depend  ?  Is  it  not  necessary  that  they 
should  know  the  Father  and  his  Son  Jesus  Christ,  whom  to 
know  is  eternal  life]  Is  it  not  necessary  that  they  should  have 
that  knowledge  which  makes  men  wise  unto  salvation? 


342 


DUTY  OF    THE  PKESENT 


Again:  the  rising  generation  look  to  us  for  instruction  respect- 
ing the  real  value  of  objects.  In  regard  to  these  they  are  liable 
to  be  deceived.  They  cannot  readily  distinguish  between 
appearances  and  reality,  between  food  and  poison.  They  need, 
and  they  have  a  claim  to,  the  benefit  of  our  knowledge  and 
experience.  They  expect  that  we  will  speak  to  them  m  high 
terms  of  that  which  is  most  valuable  ;  that  we  shall  teach  them 
to  admire  what  is  most  admirable,  and  to  pursue  what  is  most 
worthy  of  pursuit.  And  is  there  any  thing  more  admirable 
than  the  works  and  perfections  of  God;  any  thing  more  valua- 
ble, or  more  worthy  of  pursuit,  than  his  favor?  Wc  ought  then 
to  praise  him  in  their  hearing,  to  speak  of  him  in  the  highest 
terms;  and  to  shovv  them  by  our  conduct  that  our  praises  are 
sincere.  If  we  fail  to  do  this,  we  sin  against  the  relations  which 
we  sustain.  If  he  who  provides  not  for  his  own,  especially  for 
those  of  his  own  household,  is  worse  than  an  infidel ;  what  shall 
be  said  of  him,  who  communicates  to  his  own  children,  no 
knowledge  of  God,  and  teaches  them  neither  by  precept  nor  by 
example  to  praise  him ! 

2.  Another  reason  for  the  performance  of  this  duty  may  be 
found  in  the  fact,  that  each  of  the  successive  generations  of 
mankind  is  the  natural  and  rightful  heir  of  the  generation  which 
preceded  it.  This  is  the  appointment  of  God,  the  sovereign 
proprietor  of  all  things.  He  has  granted  to  each  generation  of 
mankind  a  life-estate  only  in  their  temporal  possessions ;  and 
when  the  period,  for  which  this  grant  was  made,  terminates, 
their  possessions  must  go  to  the  next  generation.  The  present 
generation,  for  instance,  can  hold  their  lands,  houses,  goods,  and 
privileges  during  life  only ;  and  when  they  pass  off  the  stage, 
all  these  things  will  become  the  property  of  the  next  generation. 
Since  then  that  generation  are,  by  God's  appointment,  our  nat- 
ural and  rightful  heirs;  since  they  will  inherit  all  our  other 
possessions, — it  seems  right  and  proper  that  they  should  inherit 
our  knowledge  of  God  and  of  his  works.  And  since  we  cannot 
bequeath  this  knowledge  by  a  will  or  testament,  as  we  can  our 
other  possessions;  since  all  which  we  do  not  communicate,  while 
living,  will  be  buried  with  us  and  lost  forever;  it  seems  neces- 
sary that  we  should  impart  it  while  life  continues;  and  also 
make  suitable  provision  for  its  preservation  and  increase.  Ev- 
ery one  who  believes  the  Scriptures,  and  indeed  every  one  who 


TO    THE    COMING  GENERATION. 


343 


believes  that  men  are  accountable,  will  acknowledge  that  it 
would  be  cruel  to  transmit  our  temporal  possessions  to  posterity, 
and  yet  withhold  from  them  that  religious  knowledge,  which 
alone  can  teach  them  how  to  use  these  possessions,  and  prevent 
them  from  becoming  a  snare  and  a  curse,  as  they  certainly  will, 
if  not  employed  in  a  right  manner.  Would  not  he  be  thought 
greatly  deficient,  either  in  prudence  or  in  affection,  who  should 
bequeath  to  his  children  a  magazine  of  gunpowder,  or  a  quan- 
tity of  virulent  poison,  and  yet  leave  them  in  ignorance  how  to 
use  it  in  such  a  manner  as  would  be  safe  to  themselves  and 
others'?  My  hearers,  to  bequeath  a  large  portion  of  wealth,  or 
of  worldly  knowledge,  or  of  any  other  temporal  possession  to 
posterity,  without  imparting  to  them  a  knowledge  of  God,  and 
of  their  duty,  and  their  accountability,  is  worse  than  to  bequeath 
them  poison  without  cautioning  them  how  they  use  it.  How 
many  have  we  seen  ruined,  both  for  this  world  and  the  next,  in 
consequence  of  inheriting  from  their  parents  a  large  estate, 
without  being  taught  how  to  use  it,  or  to  know  that  they  must 
account  for  it!  On  the  other  hand,  he  who  bequeaths  posterity 
the  knowledge  and  the  praises  of  God,  bequeaths  a  rich  inheri- 
tance, even  should  he  leave  them  nothing  else. 

3.  The  obligation  to  perform  this  duty  will  appear  still  more 
evident,  if  we  recollect  that  for  the  religious  knowledge  and  the 
means  of  acquiring  it,  which  we  possess,  we  are  indebted,  under 
God,  to  preceding  generations.  From  them  we  received  the 
Bible,  that  grand,  inexhaustible  depository  of  religious  truth. 
From  them  we  have  received  numberless  other  volumes,  design- 
ed to  explain  and  enforce  its  contents.  From  them  we  receive 
all  the  oral  religious  instruction  which  was  imparted  to  us  in  our 
early  years.  To  them  we  are  indebted  for  our  religious  institu- 
tions, for  a  large  proportion  of  our  religious  teachers,  and  for 
most  of  the  colleges  and  other  seminaries  in  which  men  are 
educated  for  the  teacher's  office.  And  all  these  blessings  they 
imparted  to  us,  on  purpose  that  we  might  transmit  them  to 
posterity.  It  was  their  design,  as  it  is  the  will  of  God,  that  we 
should  do  this.  Our  religious  knowledge  and  privileges  may, 
therefore,  be  considered  as  a  kind  of  entailed  estate;  or  an  es- 
tate which  we  have  no  right  to  alienate,  and  which  we  are  un- 
der obligation  to  transmit,  unimpaiied,  to  posterity.  And  can 
any  of  you  wish,  or  even  consent,  to  disregard  these  obligations? 


344 


DUTY    OF     THE  PRESENT 


Can  you  consent  that  the  life-giving  streams  of  that  knowledge 
which  makes  men  wise  unto  salvation,  and  which  have  flowed 
down  from  former  generations  to  the  present,  should  here  stop, 
and  proceed  no  further?  Can  you  consent  that  at  the  last  day, 
these  streams  should  be  traced  down  to  us,  and  there  be  found 
to  have  disappeared,  Hke  a  river  lost  among  sands?  Can  you 
consent  that  your  descendants  should  perish  for  thirst,  and 
through  eternity  curse  you  as  the  cause?  Shall  they  have  rea- 
son to  say,  religious  knowledge  was  transmitted  and  increased 
until  it  reached  our  fathers,  but  with  them  it  was  lost?  Let 
those  especially,  who  were  blessed  with  pious  parents,  and  with 
early  religious  instruction,  think  of  these  questions.  Let  them 
recollect,  that  they  have  incurred  a  debt,  which  they  can  dis- 
charge only  by  communicating  to  the  next  generation  the  in- 
struction which  they  have  received  from  the  last.  And  let  all 
my  hearers  remember,  that  tliere  is  no  country  on  the  face  of  the 
globe,  in  which  these  remarks  should  have  such  weight,  as  in 
Xcw  England.  In  no  country  are  the  present  generation  so 
deeply  indebted  to  their  ancestors  as  in  this.  O,  what  a  birth- 
ri^Iit,  what  an  inheritance  did  the  fathers  of  New  England 
ic.iucatli  to  their  posterity!  Their  knowledge  of  God,  and 
1  heir  disposition  to  praise  him  have  long  since  carried  them  to 
iicaven;  but  they  have  left  these  blessings  to  us,  that  we  may 
be  taught  and  persuaded  to  follow  them.  And  shall  we  disap- 
point their  hopes  and  frustrate  their  endeavors?  Most  men  are 
unwilling  that  an  estate  which  has  been  for  ages  in  their  family 
shall  go  out  of  it.  Shall  we  not  then  be  unwilling  that  the 
religion  of  our  fathers,  and  the  blessings  connected  with  it, 
should  go  out  of  the  family?  Shall  we  not,  instead  of  selling 
our  birthright,  like  profane  Esau,  say  with  Naboth,  God  forbid 
that  I  should  part  Avith  the  inheritance  of  my  fathers!  God 
forbid  that  I  should  fail  to  transmit  to  posterity  the  rich  legacy 
which  has  descended  to  me. 

4.  A  still  more  powerful  reason  why  we  should  perform  this 
duty,  may  be  found  in  the  fact,  that  we  transmit  to  our  posterity 
a  corrupt  and  depraved  nature,  which,  unless  its  influence  is 
counteracted  by  religion,  will  render  them  miserable  here  and 
hereafter.  It  is  in  vain  to  deny  or  conceal  the  fact.  The  Scrip- 
tures assert  it  in  the  plainest  terms,  and  universal  observation 
and  experience  confirm  the  assertion.    Every  geneialiou  of  man- 


TO   THE    COMING  GENERATION. 


345 


kind  is  an  exact  counterpart  of  the  generation  which  preceded 
it;  and  exhibits  the  same  moral  image,  the  same  sinful  propen- 
sities, the  same  disposition  to  neglect  and  disobey  God.  Man 
was,  indeed,  first  planted  a  noble  vine;  but  he  fell,  and  in 
consequence  of  his  fall,  men  are  now  the  degenerate  plants  of  a 
strange  vine.  Nor  are  the  human  form  and  the  human  counte- 
nance more  certainly  transmitted  by  them  to  their  posterity,  than 
is  a  depraved  and  corrupt  nature.  Those  of  you  who  are 
parents,  and  who  know  any  thing  of  your  own  hearts,  see  in  your 
children  an  exact  moral  resemblance  of  yourselves.  You  arc 
at  no  loss  to  determine  whence  they  derive  those  sinful  passions 
and  propensities  which  they  exhibit;  you  see,  full  blown  in  your 
ov/n  hearts,  all  those  evils,  the  seeds  of  which  you  discover  in 
them.  Thus  from  one  generation  to  another  the  poisonous 
streams  flow  down,  diffusing  moral  contagion  and  death,  and 
threatening  to  engulf  the  whole  race  in  remediless  sinfulness, 
wretchedness,  and  despair.  It  is  no  part  of  my  present  design 
to  prove  the  justice  of  that  constitution,  which  establishes  a 
connection  between  the  moral  nature  of  parents  and  that  of  their 
offspring.  That  constitution  is  one  of  God's  works,  one  of  those 
works  which  we  are  required  not  only  to  make  known,  but  to 
praise.  Of  course,  it  must  be  just.  But  it  is  more  to  my  pres- 
ent purpose  to  call  your  attention  to  the  means  which  God  has 
graciously  appointed  for  the  remedy  and  prevention  of  those 
evils,  under  which  the  successive  generations  of  mankind  have 
so  long  groaned.  These  means  are  a  faithful  performance  of 
the  duty  enjoined  in  our  text.  And  we  have  reason  to  believe, 
that  if  this  duty  were  faithfully  and  universally  attended  to,  it 
would  be  sufficient.  Let  all  the  individuals  of  any  one  genera- 
tion acquire  the  knowledge  of  God,  and  exercise  those  feelings 
towards  his  character  and  his  works,  which  are  expressed  in 
praise ;  and  then  let  them  communicate  this  knowledge  and 
express  these  feelings  to  all  the  individuals  of  the  next  genera- 
tion; and  the  tide  of  corruption  which  now  overflows  the  world 
would,  in  a  great  measure  at  least,  be  stopped.  I  do  not  mean 
that  any  generation,  even  if  every  member  of  it  were  pious, 
could  convert  the  next;  but  I  believe,  and  the  Scriptures  war- 
rant the  belief,  that  if  one  generation  should  faithfully  perform 
its  duty,  God  would  bless  its  exertions  and  answer  its  prayers, 
by  rcnderhig  the  next  generation  almost  universally  pious. 
VIII  44 


346 


DUTY    OF    THE  PRESENT 


And  then  that  generation,  in  its  turn,  would  perform  the  same 
duly  to  the  next,  with  similar  success ;  and  thus  the  knowledge 
and  praises  of  God  would  flow  down  from  generation  to  genera- 
tion, and  fill  the  earth,  even  as  the  waters  fill  the  seas.  If  any 
doubt  this,  let  me  request  them  to  suppose  that  all  the  present 
inhabitants  of  this  town  should  become  judicious,  well-informed, 
and  zealous  Christians;  that  they  should  all  exemplify  Christi- 
anity in  their  temper  and  conduct;  that  every  practice  and 
amusement  inconsistent  with  pure  religion  should  be  banished; 
that  they  sliould  all  take  as  much  pains  to  educate  children  for 
the  other  world,  as  they  do  to  educate  them  for  this;  that  chil- 
dren should  never  hear  God  or  his  works  mentioned,  but  with 
admiration,  gratitude,  and  love,  and  be  taught  from  infancy  that 
religion  is  the  one  thing  needful ;  I  saj'',  suppose  this  to  be  the 
case,  and  can  you  doubt  that  all,  or  nearly  all,  the  next  genera- 
tion in  this  town  would  become  Christians ;  and  in  their  turn 
act  the  same  part  to  the  generation  which  should  follow  them? 
If  so,  how  much  more  probable  is  it,  that  similar  consequences 
would  follow,  should  all  the  inhabitants  of  this  country,  or  of 
the  world  do  the  same?  If  any  still  doubt,  let  them  think  of 
such  passages  as  these:  Train  up  a  child  in  the  way  he 
should  go,  and  when  he  is  old  he  will  not  depart  from  it.  I 
know  him.  says  God  of  Abraham, —  that  he  will  command  his 
children  and  his  household  after  him.  And  what  will  be  the 
consequence  ]  They  shall  keep  the  way  of  the  Lord.  Such 
language  more  than  intimates,  that,  if  one  generation  should 
perform  its  duty  to  the  next,  the  next  generation  would  be  pious. 
In  the  millennium  it  will  be  so.  Men  will  then  be  born,  as  they 
are  now,  with  a  corrupt  nature ;  but  the  effects  of  it  will,  through 
the  blessing  of  God,  be  prevented  by  the  pious  education  which 
they  will  receive,  and  the  pious  examples  which  will  be  every 
where  set  before  them.  They  will  see  that  all  who  are  older 
and  wiser  than  themselves  do  know,  and  love  and  praise  God, 
and  value  his  favor  more  than  life ;  and  the  same  proneness  to 
imitate  others,  which  now  leads  them  astray,  will  then  lead 
them  to  seek  the  good  and  right  way. 

And  now,  parents,  let  me  beseech  you  to  think  seriously  of 
this.  You  have  imparted  to  your  children  your  own  corrupt 
nature.  That  unwillingness  to  retain  God  in  your  knowledge, 
that  aversion  to  his  service,  that  dislike  of  religion,  that  strong 


TO    THE  COMING    GENERATION.  34» 

propensity  to  pursue  this  world  and  neglect  the  other,  which, 
you  cannot  but  be  conscious,  exist  in  yourselves,  you  have  trans- 
mitted to  them.  And  in  consequence  of  these  evils  which  they 
liave  derived  from  you,  they  will  perish  forever,  unless  these 
evils  be  counteracted.  But  God  has  in  mercy  put  into  your 
hands  means  to  counteract  them.  Make  known  to  them  his 
works  and  his  will.  Pour  into  their  ears  his  praises.  Let  them 
see,  that  you  think  of  nothing,  care  for  nothing,  fear  nothing, 
and  love  nothing,  as  you  do  him.  Let  them  see  that  you  care, 
comparatively,  very  little  what  their  situation  is  in  this  world, 
provided  they  receive  a  Christian's  portion  in  the  world  to  come. 
Do  this,  and  add  fervent  persevering  prayer;  and  the  corrupt 
nature  which  they  have  derived  from  you  shall  be  changed  by 
God's  grace,  a  new  heart  and  a  right  spirit  shall  be  given  them, 
and  they  shall  be  thus  prepared  to  perform  the  same  good  office 
for  their  children,  which  you  have  performed  for  them. 

Should  it  be  thought  by  any,  that  though  the  remarks  which 
have  been  made  prove  the  propriety  and  necessity  of  communi- 
cating to  the  next  generation  a  knowledge  of  God's  works. — 
they  do  not  prove  it  to  be  necessary  that  we  should  praise  him 
in  their  hearing  ;  I  answer,  the  former  without  the  latter  will  be 
of  little,  if  any,  avail.  It  will  answer  very  little  purpose  to 
communicate  knowledge  of  any  object  to  the  rising  generation, 
unless  they  see  that  we  highly  prize  the  object  itself,  and  con- 
sider a  knowledge  of  it  as  exceedingly  valuable.  It  must  be 
evident  to  every  person  of  observation,  that  children  and  youth, 
in  forming  their  estimate  of  different  objects,  are  guided  almost 
entirely  by  the  opinions  of  those  who  precede  them  in  the  jour- 
ney of  life.  A  child,  left  to  itself,  would  prefer  the  smallest  coin 
to  a  bank  note,  and  a  piece  of  painted  glass  to  the  most  valuable 
diamond.  And  how  does  he  learn  to  judge  more  correctly? 
Simply  by  observing  how  objects  are  valued  by  those  who  are 
older  and  wiser  than  himself  In  this  way,  young  persons,  and 
even  children,  soon  learn  what  we  think  most  valuable.  And 
however  diligently  we  may  impart  to  them  a  knowledge  of  God 
and  his  works,  if  we  do  not  appear  to  think  highly  of  him,  to 
love  his  character,  to  admire  his  works,  and  to  prefer  him  to 
every  other  object, — our  instructions  will  have  but  very  little 
effect.  But  if  they  hear  us  frequently  speak  of  him  in  the 
glowing  language  of  gratitude,  love,  and  praise;  if  they  see  that 


348 


DUTY    OF  THE  PRESENT 


we  consider  him  as  all  in  all;  that  we  regard  it  as  detestable 
and  base  to  neglect  him;  and  that  the  language  of  our  conduct 
is,  Whom  have  we  in  heaven  but  thee,  and  what  is  there  on 
earth  that  we  desire  besides  thee? — they  will,  in  all  probability, 
be  insensibly  led  to  adopt,  not  only  our  opinions  respecting  him, 
but  our  feelings  towards  him.  The  just,  but  trite  remark,  that 
if  we  would  speak  to  the  heart,  we  must  speak  from  the  heart, 
is  especially  true  with  respect  to  children  and  youth.  Perhaps 
one  reason  why  many  parents,  who  are  careful  to  give  their 
children  religious  instruction,  see  very  little  good  elfect  result 
from  their  labors,  is  they  do  not  with  sufficient  frequency  and 
fervency  speak  to  them  in  praise  of  God;  do  not  appear  to  over- 
flow with  those  emotions  which  praise  expresses;  but  merely 
speak  of  him  in  a  dry,  cold,  and  formal  manner.  But  to  say 
nothing  of  parental  efforts;  how  great,  probably,  would  be  the 
effect  upon  the  rising  generation,  were  they  accustomed  from 
their  childhood  to  hear  our  rulers,  our  legislators,  our  judges, 
our  officers,  our  wise,  our  learned  and  wealthy  men,  all  speak 
of  God  and  of  his  works  in  the  highest  terms,  and  utter  his 
praises  with  emotion  !  if  they  never  heard  his  name  profaned 
or  religion  treated  with  disrespect!  How  would  such  examples 
tend  to  subdue  their  sinful  prejudices,  and  tear  down  their  op- 
position to  the  truth  !  To  speak  God's  praises  to  the  rising 
generation  is  then,  if  possible,  even  more  important  than  to 
impart  to  them  a  knowledge  of  his  works.  Both,  however,  are 
necessary,  and  should  never  be  separated. 

It  would  be  easy  to  enlarge  on  this  subject,  and  to  multiply 
reasons  in  favor  of  the  duty  before  us,  to  an  indefinite  extent; 
but  the  undesigned  length  of  the  preceding  remarks,  renders  it 
necessary  to  clo.se  with  a  brief  improvement. 

1.  Is  it  the  duty  of  the  present  generation  to  comnumicate  a 
knowledge  of  God's  works,  and  to  proclaim  his  praises  to  the 
generation  which  will  succeed  us?  Then  it  is  incumbent  on  all 
to  qualify  themselves  for  the  performance  of  this  duty.  It  is 
incumbent  on  all  to  acquire  a  competent  portion  of  religious 
knowledge,  and  to  exercise  those  devotional  feelings,  which  are 
expressed  in  praise.  The  man  who  does  not  know  God,  and 
who  cannot  cordially  praise  his  character  and  his  works,  is 
totally  unqualified  to  discharge  one  of  the  most  important  duties, 
which  his  Maker  requires  of  him  and  which  he  is  placed  in 


TO  THE    COMING    GENERATION.  349 

this  world  to  perform.  He  is  qualified  neither  to  live  usefully 
nor  to  die  happily.  My  hearers,  is  not  this  the  character  of 
some  of  you  7  Are  there  not  some  before  me,  who  know  too 
little  of  God  and  his  works,  to  impart  a  knowledge  of  either  to 
the  rising  generation?  Are  there  not  a  still  greater  number, 
who  cannot  cordially  praise  the  works  of  God — nay,  who  are 
dissatisfied  with  many  of  his  works,  who  complain  of  his  law, 
rieglect  his  gospel,  and  murmur  at  the  dispensations  of  his  prov- 
idence? And  how  can  such  persons  declare  God's  praises 
to  the  next  generation  ?  Or  what  can  they  teach  it,  but  to  neg- 
lect him,  disobey  him,  and  complain  of  him?  Surely,  no  such 
person  ought  to  be  a  parent,  or  an  instructor  of  youth.  Surely 
no  such  person  is  fit  to  educate  immortal  souls. 

2.  Is  it  the  duty  of  one  generation  to  declare  and  praise  God's 
works  to  another?  Then  it  becomes  us  all  to  inquire  how  far 
we  have  performed  this  duty  to  the  generation  which  is  to  suc- 
ceed tis.  Let  me  then  ask  every  one  who  has  reached  the  age 
of  manhood, — what  have  you  done  to  impart  religious  knowl- 
edge to  the  minds,  and  call  forth  the  praises  of  God  from  the 
hearts,  of  the  rising  generation?  There  are,  I  know,  many 
present  who  can  reply.  We  have  done  something  for  the  promo- 
tion of  these  objects.  There  are  parents  who  have,  in  some 
measure  at  least,  performed  this  duty  to  their  children.  There 
are  some  present  who  have  imparted  religious  instruction  to  their 
apprentices,  servants,  and  dependants: — some  who  have  volun- 
tarily labored  in  our  Sabbath  schools,  to  impart  this  knowledge 
to  children  with  whom  they  are  not  naturally  connected,  and  to 
call  forth  from  their  lips  the  high  praises  of  God;  and  some  who 
have  contributed  to  diffuse  this  knowledge  to  the  ends  of  the 
earth.  But  is  there  one  present,  who  can  truly  say,  I  have  done 
all  that  was  in  my  power?  I  have  done  every  thing  which  I 
was  able  to  do  for  the  rising  generation  in  my  own  country,  and 
in  other  parts  of  the  world;  for,  be  it  remembered,  the  rising 
generation  in  other  countries,  in  pagan,  Jewish,  and  Mahomedan 
lands,  have  claims  upon  us,  commensurate  with  our  ability.  In 
this,  as  in  other  respects,  charity  begins  at  home,  but  it  must 
not  end  there.  And  is  there  one  parent  present,  who  can  truly 
say,  I  have  done  every  thing  which  I  could  do  for  the  religious 
education  of  my  own  children?  And  are  there  not  many,  who 
have  done  comparatively  nothing  for  any  part  of  the  rising 


350 


DUTY    OF    THE  PRESENT 


generation,  even  for  the  instruction  of  their  own  famihes  in 
religious  truths?  Are  there  not  some  present  who,  if  they  were 
to  die  this  day,  would  leave  behind  them  no  mind  upon  which 
they  had  made  the  least  salutary  impression — the  slightest 
proof,  that  they  knew  and  praised  God  themselves,  or  that  they 
had  ever  taught  others  to  do  it?  Nay  more — are  there  not 
some  who,  as  far  as  they  have  taught  any  thing  to  the  rising 
generation,  have  taught  them  to  neglect  religion,  to  dishonor 
God,  perhaps  to  take  his  name  in  vain?  My  hearers,  let  me 
beseech  you  to  think  seriously  of  these  questions  and  of  the 
subjects  which  led  to  them.  If  there  be  any  who  have  perform- 
ed no  part  of  the  duty  enjoined  in  our  text,  let  them  immediately 
begin  to  perform  it.  Let  those  who  have  already  done  some- 
thing, be  excited  to  do  more.  Let  it  be  remembered,  that  there 
is  probably  not  now  in  New  England  one  half  the  religion,  in 
proportion  to  the  number  of  inhabitants,  that  there  was  a  cen- 
tury and  a  half  since.  If  our  posterity  are  not  to  become  pagans 
or  infidels,  not  only  something,  but  much  must  be  done. 

3.  Is  it  the  duty  of  this  generation  to  make  known  God's 
works  and  proclaim  his  praises  to  the  next?  Then  it  is  the  duty 
of  the  rising  generation  to  receive  with  eagerness  the  religious 
instruction  which  is  afforded  them,  and  to  drink  in  the  praises 
of  God.  Remember,  my  young  friends,  we  shall  soon  pass  off 
the  stage,  and  you  will  take  our  places.  Then  a  new  generation 
will  spring  up,  whom  it  will  be  your  duty  to  instruct.  Now  is 
the  time  to  qualify  yourselves  for  the  performance  of  that  duty. 
Now  then  acquire  a  knowledge  of  God  and  of  his  works.  Now 
learn  to  love,  admire,  and  praise  hmi,  that  you  may  teach  those 
who  will  come  after  you  to  do  the  same.  Do  this ;  and  after 
you  have,  like  ancient  worthies,  served  God  and  your  genera- 
tion, you  will  rest  from  your  labors,  your  works  will  follow  you, 
and  future  generations  shall  rise  up  and  call  you  blessed. 

Finally.  What  a  happy,  glorious  world  will  this  be,  when 
our  text,  considered  as  a  command,  shall  be  universally  obeyed; 
considered  as  a  prediction,  shall  be  universally  fulfilled  !  Wheth- 
er Ave  obey  it  or  not,  this  will  one  day  be  the  case.  Then  one 
generation  will  eagerly  transmit  the  knowledge  and  praises  of 
God  to  the  next;  Avhile  that  generation  will,  with  alacrity,  receive 
and  hand  them  down  to  their  descendants.  Then  all  shall  know 
God  from  the  eldest  to  the  youngest,  from  the  least  to  the  great- 


TO    THE    COMING    GENERATION.  351 

est.  Then  those  things  which  are  an  abomination  in  the  sight 
of  God,  shall  no  longer  be  highly  esteemed  among  men ;  and 
the  applauses  which  have  been  lavished,  and  the  encomiums 
which  have  been  bestowed  upon  heroes  and  conquerers,  shall  be 
transferred  to  the  faithful  soldiers  and  martyrs  of  Jesus  Christ; 
while  every  knee  shall  bow  to  him,  and  every  tongue  shall  con- 
fess him  Lord  to  the  glory  of  the  Father.  Then  every  day  will 
be  a  day  of  thanksgiving;  all  nations,  tongues,  and  languages 
shall  join  in  one  universal  chorus  of  praise.  Princes  and  sub- 
jects, young  men  and  maidens,  old  men  and  children,  shall 
conspire  to  swell  the  song.  In  one  immense  cloud  of  incense 
the  grateful  offering  shall  ascend  the  skies.  Heaven  shall  hear 
with  wonder  and  delight  its  own  songs  sung  on  earth;  and  God, 
the  all  good  and  almighty  Father  of  the  universe,  bending  from 
his  eternal  throne,  shall  accept  the  worship,  smile  with  ineffable 
benignity  and  complacency  on  the  worshippers,  and  shed  down 
upon  them,  with  unsparing  hand,  his  richest  blessings.  Then 
death  will  indeed  lose  his  sting,  and  cease  to  be  the  king  of 
terrors.  Easy  and  pleasant  will  be  the  passage  from  earth  to 
heaven;  and  those  who  die  will  only  pass  from  a  world,  filled 
with  the  glory  and  the  high  praises  of  God,  to  contemplate 
brighter  glories,  and  join  in  louder  praises  in  the  world  above. 
This  is  no  poetic  fiction,  no  sick  man's  dream,  but  sober  truth. 
Let  us  all,  then,  exert  ourselves  to  hasten  this  glorious  consum- 
mation. It  may  not  greet  our  own,  or  our  children's  eyes  ;  but 
our  children's  children  may  witness  it. 


SERMON  LXXVI. 


ANGUISH  OF  PARENTS  AT  THE  PERVERSENESS  OF 
CHILDREN. 


And  the  king  was  much  moved,  and  went  up  to  the  cliamber  over  the  gate, 
and  vvej)! ;  and  as  lie  went,  thus  he  said,  O  my  son  Absalom  !  my  son,  my 
son  Absalom !  would  God  I  had  died  for  thee,  O  Absalom,  my  son,  my 
son!  —  2  Samuel  xviii.  33. 

With  the  character  of  Absalom,  his  unnatural  rebellion,  and 
his  untimely,  but  merited  fate,  you  are  all  I  presume  acquainted. 
You  doubtless  recollect,  that,  being  defeated  in  a  battle  which 
he  fought,  with  a  view  to  dethrone  his  father  David,  he  was 
entangled  in  his  flight  among  the  boughs  of  an  oak,  and  there, 
suspended  between  the  heavens  and  the  earth,  was  slain  by  Ins 
pursuers.  In  our  text,  we  have  an  account  of  the  manner  in 
which  his  father  was  affected,  by  the  tidings  of  his  death.  He 
was  much  moved,  and  retired  to  his  chamber  weeping,  and  ex- 
claiming as  he  went,  O  Absalom,  my  son,  my  son  Absalom ! 
would  God  I  had  died  for  thee,  O  Absalom,  my  son,  my  son ! 

It  cannot  I  think  be  doubted,  at  least  no  pious  parent  will 
doubt,  that  the  grief  which  David  feit  on  this  occasion,  was 
caused  principally,  though  not  solely,  by  an  apprehension  that 
his  son  was  unprepared  for  death,  and  that  of  course  his  soul 
was  lost  forever.  He  knew  what  had  been  his  character  alid 
conduct;  he  knew  that  he  was  suddenly  cut  off  in  the  midst  of 
his  sins,  with  little  or  no  opportunity  for  repentance ;  and  he 


ANGUISH    OF     PARENTS,  ETC. 


353 


knew,  for  he  tells  us  in  one  of  his  psalms,  lhat  all  the  wicked, 
and  all  that  forget  God,  shall  be  turned  into  hell.  He  could  not, 
therefore,  bat  greatly  fear,  or  rather  feel  almost  certain,  that  this 
was  the  portion  of  his  son. 

It  is  probable,  also,  that  the  anguish  occasioned  by  this  heart- 
rending thought,  was  aggravated  by  the  reflection,  that  in  con- 
sequence of  having  neglected  to  restrain  and  correct  his  son,  in 
early  life,  he  had  been  indirectly  the  occasion  of  his  ruin. 
Hence  his  bitter  cries ;  hence  especially  his  wish  that  he  had 
died  in  his  son's  stead.  He  was  himself  prepared  for  death ; 
and,  therefore,  it  would  have  been  to  him  a  comparatively  trifling 
evil,  and  he  hoped,  that,  had  Absalom  lived,  he  might  have  re- 
pented of  his  sins,  and  become  prepared  for  death.  Now,  all 
such  hopes  were  blasted  at  once,  and  forever. 

My  hearers,  there  are  two  classes  of  persons  in  this  assemblj'', 
to  whom  some  reflections  on  the  subject  before  iis  may  be  profit- 
able. They  may  be  so  to  the  irreligious  children  of  pious 
parents  ;  and  to  pious  parents  themselves. 

I.  I  would  call  to  this  subject  the  attention  of  every  sinner 
present,  who  has  a  pious  parent,  or  parents,  still  living.  I  wish 
to  show  such  persons  how  much  anguish  they  occasion  their 
parents,  by  neglecting  to  prepare  for  death.  Of  this  anguish 
such  persons  think,  because  they  know,  very  little.  It  is  desir- 
able that  they  should  know  more  of  it  because  this  knowledge 
may  lead  them  to  serious  reflection,  and  perhaps  to  repentance. 

Permit  me  then  to  remind  those  of  you  whom  I  am  addressing, 
that  the  hearts,  or  feelings  of  all  truly  pious  persons  are  very 
much  alike.  Every  Christian  parent  in  David's  situation,  would 
feel,  in  some  measure,  as  David  felt.  Every  Christian  parent 
feels  a  similar  concern  for  the  souls,  the  eternal  interests  of  his 
children.  Your  parents  feel  this  concern  for  you.  Consequent- 
ly, your  remaining  in  an  irreligious  state  occasions  them  much 
unhappiness ;  for  it  is  not  only  over  a  dead  child  that  such 
parents  weep.  No,  they  are  distressed  for  you  now,  while  you 
are  in  the  full  enjoyment  of  health. 

In  the  first  place,  they  are  distressed  by  apprehensions  that 
you  may  be  led  astray  by  vicious  companions,  or  become  the 
slaves  of  some  vicious  habit,  or  embrace  false  and  destructive 
sentiments  respecting  religion.  They  have  cause  to  entertain 
such  apprehensions.  They  have  often  seen  the  children  of  even 
VOL.  III.  45 


354 


ANGUISH    OF     PARENTS    AT  THE 


pious  parents  fall  a  prey  to  these  evils ;  they  have  seen  those 
who  in  their  youth  were  amiable,  correct,  and  full  of  respect 
for  religion,  afterwards  become  enslaved  by  dissipation,  ijitem- 
perance,  and  infidelity ;  they  know  that  your  hearts  resemble 
theirs,  and  that  you  are  exposed  to  similar  temptations.  How 
can  they  then  but  be  distressed  for  you?  It  will  be  in  vain  to 
attempt  to  relieve  their  distress  by  assuring  them  that  you  will 
never  forsake  the  path  of  rectitude.  They  kiiow  too  well,  how 
little  human  resolutions  and  promises  are  worth.  They  have 
witnessed  the  failure  of  the  strongest  resolutions,  and  they  have 
reason  to  fear  that  yours  will  be  broken  in  a  similar  manner. 
They  know  that  there  is  but  one  being  who  can  hold  you  up ; 
but  one  Shepherd  who  can  keep  you  from  wandering,  and  to 
this  Shepherd  they  cannot  persuade  you  to  come.  They  have, 
therefore,  no  security  that  you  will  not  become  the  vilest  of  the 
vile.  This  being  the  case,  their  anxiety  must  be  as  great  as  the 
afiection  which  they  feel  for  you,  and  as  their  desire  to  see  you 
happy.  Were  these  liowever  the  only  dangers  to  which  you 
are  exposed  ;  were  you  not  immortal,  accountable  creatures,  the 
distress  which  your  parents  feel  for  you  would  be  comparatively 
small. 

But,  in  the  second  place,  they  are  much  more  distressed  by 
fears  that  you  will  perish  forever.  They  believe  what  God  has 
said  respecting  the  future  state  of  those  who  die  in  their  sins. 
They  know  the  terrors  of  the  Lord.  They  know  that  unless 
you  repent,  you  will  perish.  They  know  that  unless  you  are 
born  again  you  cannot  see  the  kingdom  of  God.  They  know 
that  God  is  able  to  destroy  both  soul  and  body  in  hell,  where 
their  worm  dieth  not,  and  the  fire  is  not  quenched;  and  that  he 
will  thus  destroy  you,  should  death  come  and  find  you  unpre- 
pared. Knowing  these  things,  and  loving  you  as  they  do,  how 
great  must  be  their  anguish  !  How  must  they  feel  when  such 
reflections  as  these  crowd  into  their  minds:  Perhaps  this  child, 
whom  I  have  so  often  caressed  and  nourished,  over  whom  I 
Jiave  so  often  wept,  and  for  whom  I  have  cared  and  labored  so 
much,  will  continue  an  enemy  of  the  God  who  made  him ;  will 
live  only  to  fill  up  the  measure  of  his  iniquities,  and  to  treasure 
up  wrath ;  then  die  unprepared,  and  be  miserable  forever. 
Hence  they  often  think  of  you,  and  weep  and  pray  for  you. 
when  you  are  quietly  sleeping.    Hence,  the  more  careless  and 


PERVEKSENESS     OF     CHILDREN.  355 

thoughtless  you  appear,  the  greater  is  their  anxiety.  Hence 
they  earnestly  look  and  wait  for  some  appearances  of  religious 
sensibility,  notice  all  such  appearances  with  delight,  and  feel  the 
most  painful  disappointment  when  they  vanish. 

In  short,  could  you  know  all  the  sorrows  which  your  parents 
have  suffered  since  your  birth,  you  would  find  that  a  great  part 
of  them  have  been  occasioned  by  anxiety  for  you,  for  your  im- 
mortal interests ;  and  that  to  the  same  cause  is  to  be  ascribed, 
a  great  part  of  their  daily  sorrows.  You  can  in  some  measure 
conceive  what  would  have  been  the  feelings  of  Noah,  when  he 
saw  the  flood  approaching,  had  one  of  his  sons,  in  defiance  of 
all  warnings  and  entreaties,  refused  to  believe  its  approach,  and 
enter  the  ark.  You  can  conceive  how  greatly  it  would  have 
diminished  the  happiness  which  his  own  safety  occasioned,  to 
look  from  the  windows  of  the  ark,  and  see  a  child  exposed  to 
be  swept  away  with  an  ungodly  world.  What  then  must  be 
the  feelings  of  your  parents,  how  greatly  must  it  diminish  the 
joy  which  their  own  safety  occasions,  to  see  you  out  of  Christ, 
of  whom  the  ark  was  a  type,  and  hourly  exposed  to  the  wrath, 
which,  as  a  deluge,  will  come  upon  the  world  of  the  ungodly ; 
to  see  that  all  their  warnings  and  entreaties  cannot  persuade  you 
to  fly  from  this  wrath. 

The  distress  which  you  thus  occasion  them  is  further  aggra- 
vated by  the  reflection,  that  if  you  perish,  your  doom  will  be 
peculiarly  terrible.  You  have  enjoyed  peculiar  privileges.  You 
have  been  dedicated  to  God,  you  were  early  taught  to  know  his 
will,  you  have  often  been  entreated,  admonished,  and  warned, 
you  have  enjoyed  the  benefits  of  religious  example,  and  have 
been  preserved  from  many  temptations  to  which  the  children  of 
irreligious  parents  are  exposed.  Now  if  notwithstanding  all 
these  privileges,  you  live  and  die  without  religion,  how  aggra- 
vated will  be  your  guilt!  —  how  terrible  your  condemnation! 
Yours  will  be  the  doom  of  one  who  knew  his  Lord's  will  and 
did  it  not,  and  who  is  therefore  deservedly  beaten  with  many 
stripes ;  and  it  will  be  more  tolerable  for  Sodom  and  Gomorrah, 
in  the  day  of  judgment,  than  for  you.  All  this,  your  parents 
well  know,  and  they  are  sometimes  almost  afraid  to  address  you 
on  religious  subjects,  lest  all  their  attempts  to  eff"ect  your  salva- 
tion, should  only  serve,  in  consequence  of  your  neglecting  them, 
to  aggravate  your  guilt  and  wretchedness. 


356 


ANGUISH    OF    PARENTS    AT  THE 


In  the  third  place,  if  you  persist  in  neglecting  religion,  the 
distress  which  your  parents  now  feel,  may  be  raised  to  the 
highest  pitch,  by  seeing  you  die  without  hope.  Then  they  will 
feel  as  David  felt,  and  wish  like  him  that  they  could  have  died 
for  you.  Conceive  if  you  can,  what  his  feelings  were.  He 
probably  recollected  the  joy  which  was  occasioned  by  his  son's 
birth,  the  delight  with  which  the  fond  parents  contemplated  his 
uncommon  beauty ;  the  pleasure  which  they  felt,  when,  with 
tottering  steps  he  first  ventured  to  pass  from  one  to  the  other, 
and  which  was  renewed  when  he  began  to  lisp  their  names ; 
the  deep  interest  with  w  hich  they  had  watched  his  progress  from 
infancy  up  to  manhood,  and  the  hopes  which  they  had  often 
indulged  that  he  would  prove  a  comfort  to  them,  in  their  old 
age.  And  now  what  was  the  end  of  all  these  pleasures  and 
hopes?  That  son,  the  son  of  his  affections,  his  joys,  his  hopes, 
endeared  to  him  by  all  these  tender  recollections,  was  dead ;  and, 
what  was  ten  thousand  times  worse,  had  died  in  his  sins.  His 
mangled  body  lay  buried  under  a  heap  of  stones,  and  his  soul — 

0  where  was  his  immortal  soul? — what  was  it  even  then  suf- 
fering ! 

But  this  reflection  was  too  terrible.  As  often  as  the  agonized 
father's  thoughts  attempted  to  follow  his  son  into  the  world  of 
spirits,  they  were  met  and  driven  back  by  horrors  of  which  he 
shuddered  to  think,  but  which  he  could  not  banish  from  his 
mind.  He  felt  that  he  should  never  meet  his  son  again,  never 
— never.  They  were  not  only  separated,  but  separated  forever. 
And  O  how  did  the  father's  heart  sicken  with  anguish,  while 
these  thoughts  swiftly  passed  and  repassed  through  his  mind  ! 
And  can  any  of  you  think,  with  calmness,  of  wringing  your 
parents'  hearts  Avith  such  anguish?  Yet  such  anguish  they 
would  feel,  should  they  see  you  die  unprepared.  To  see  you 
die  would  be  a  sore  trial  to  them,  even  though  you  should  die 
the  death  of  the  righteous.  It  would  be  a  trial  under  which 
they  would  need  strong  consolation.    But  this  would  be  nothing, 

1  may  say  rather,  it  would  be  transport,  compared  with  the 
misery  of  seeing  you  die  the  death  of  the  wicked ;  of  seeing 
you,  like  him,  driven  away  in  your  wickedness. 

Will  you  then  by  continuing  to  neglect  religion,  prepare  for 
that  hour,  the  most  painful  hour  which  a  parent's  heart  can 
know,  this  additional  pang?    Will  you  infuse  new  bitterne&s 


PERVERSENESS    OF    CHILDREN.  357 

into  that  cup,  which  is  of  itself  sufficiently  bitter  1  Do  you  re- 
ply, perhaps  my  parents  will  escape  this  trial  by  dying  before 
me.  True;  but  should  it  be  so,  your  neglect  of  religion  will 
give  additional  sharpness  to  their  dying  pangs.  Could  they 
leave  you  safe  in  the  love  of  a  Heavenly  Father,  they  might 
leave  you  without  a  tear.  But  to  ieave  you  in  such  a  world  as 
this  without  a  protector,  to  leave  you  in  the  broad  road  to  de- 
struction, in  that  road  which  leads  directly  away  from  the  heaven 
to  which  they  are  going ;  to  leave  you  uncertain  whether  you 
will  ever  follow  them  to  glory,  —  0  this  will  be  painful  indeed. 
Some  present  have  already  occasioned  this  pain  to  a  dying  pa- 
rent. Yes,  the  last  moments  of  that  father,  that  mother,  v/hom 
you  still  perhaps  remember,  at  times  with  a  sigh  or  a  tear,  were 
embittered  by  the  thought  that  they  left  you  without  God  in  the 
world,  and  of  course  without  hope.  And  O  how  much  more 
would  their  last  moments  have  been  embittered,  could  they  have 
foreseen  that  their  dying  counsels,  prayers,  and  tears  would 
produce  no  more  effect  upon  you,  and  be  so  soon  forgotten. 
Will  you  not  from  this  time  begin  to  cry,  God  of  my  parents, 
forgive  me  that  I  have  neglected  thee  so  long;  forgive  me  that 
I  have  paid  no  more  regard  to  the  parting  advice  of  those  whom 
thou  hast  taken  to  thyself 

But  to  return  to  those  whose  parents  are  still  living.  You 
have  heard  a  little,  and  words  can  tell  but  little,  of  the  distress 
which  you  occasion  your  parents  by  neglecting  religion.  And 
now  permit  me  to  ask,  will  you  continue  to  occasion  them  this 
distress?  Will  you  expose  them  to  the  additional  anguish  of 
seeing  you  die,  or  of  dying  and  leaving  you  without  hope]  Is 
this  the  only  return  which  they  deserve  from  you  for  all  that 
they  have  done  and  suffered  for  your  good  7  Will  you  compel 
them,  after  they  have  spent  the  day  in  laboring  for  your  support, 
to  retire  at  night,  sorrowful,  and  almost  broken-hearted,  and 
water  their  pillow  with  tears  ?  Are  any  so  hardened  as  to  reply, 
we  do  not  wish  our  parents  thus  to  distress  themselves  on  our 
account ;  we  see  no  occasion  for  all  this  anxiety.  True,  you  do 
not  see  it,  and  for  this  very  reason  they  are  the  more  anxious. 
And  as  long  as  they  love  you,  they  cannot  cease  to  be  anxious. 
To  wish  them  not  to  feel  distressed  on  your  account,  is  to  wish 
them  not  to  love  you.  Or  will  any  reply,  we  see  nothing  in  our 
parents'  conduct  which  leads  us  to  believe  that  we  occasion 


358 


ANGUISH    OF    PARENTS    AT  THE 


them  so  much  unhappiness.  Alas,  they  dare  not  tell  you  alJ 
their  feelings,  nor  dare  they  speak  to  you  on  religious  subjects  as 
often  as  they  wish,  lest  it  should  disgust  and  harden  you.  They 
are  aware  that  you  do  not  love  such  subjects,  and  that  if  they 
are  pressed  upon  you  too  frequently,  the  effect  may  be  hurtful, 
rather  than  salutary.  Let  me  then  beseech  you  to  lay  these 
things  seriously  to  heart,  and  to  rejoice  your  parents,  to  excite 
joy  in  heaven,  and  to  save  your  own  souls,  by  commencing 
immediately  and  sincerely  a  religious  life.  In  pressing  you  to 
do  this,  I  seem  to  myself  to  come  armed  with  all  the  efficacy  of 
a  parent's  numberless  prayers.  And  O  that  the  God  at  whose 
feet  those  prayers  have  been  poured  out,  may  render  these  con- 
siderations efficacious  to  your  salvation,  and  save  your  parents 
from  the  anguish  of  seeing  you  die  in  despair,  and  from  pouring 
forth  fruitless  wishes  over  your  remains,  that  they  had  been 
permitted  to  die  in  your  stead. 

II.  I  proceed  now,  as  was  proposed,  to  press  the  subject  upon 
the  attention  of  pious  parents ;  for  such  parents  may  learn  from 
it  many  important  truths.  In  the  first  place,  you  may  learn 
from  it  that  no  parent,  whose  children  are  not  all  pious,  can  be 
certain  that  they  will  ever  become  so,  or  certain  that  he  shall 
not  be  called  to  weep  over  some  of  them,  wishing  that  he  had 
died  in  their  stead.  Perhaps  most  religious  parents,  when  dis- 
tressed with  apprehensions  respecting  the  fate  of  their  children, 
endeavor  to  quiet  these  apprehensions,  by  hoping  that,  sooner  or 
later,  they  will  become  the  subjects  of  conversion.  And  some- 
times they  seem  to  take  it  for  granted  that  this  will  actually  be 
the  case.  They  know  that  many  will  perish,  but  none  of  their 
children  are  to  be  of  that  number.  We  readily  allow  that  if 
parents  are  conscious  of  doing  every  thing  in  their  power  to 
promote  the  salvation  of  their  children  ;  if  they  educate  them, 
watch  over  them,  pray  for  them,  as  they  ought,  they  may,  with 
propriety  hope,  though  they  cannot  be  certain,  that  they  will  be 
converted.  But  perhaps  those  parents  are  most  ready  to  indulge 
such  hopes,  who  have  the  least  right  to  entertain  them ;  those  I 
mean,  who  are  most  negligent  of  the  souls  o^  their  children,  and 
whose  religion  is  in  a  declining  state.  The  hopes  which  such 
parents  entertain  respecting  the  future  conversion  of  their  chil- 
dren, are  of  precisely  the  same  nature,  with  the  hope  that  every 
impenitent  sinner  entertains   respecting  himself    He  hopes, 


PERVERSENESS     OF  CHILDREN. 


359 


though  he  has  no  reason  for  such  a  hope,  that  if  conversion  be 
necessary,  he  shall,  sometime  or  other,  be  converted.  And  so 
these  parents  hope  that  their  children  will  be  converted,  though 
like  the  sinner,  they  neglect  their  duty.  But  let  such  parents 
look  at  David,  and  learn  that  not  only  good  men,  but  men  emi- 
nently good,  may  be  called  to  weep  in  anguish  over  a  child  who 
has  died  impenitent.  And  if  this  is  not  sufficient  to  convince 
them,  let  them  look  at  the  children  of  Eli,  who  were  wicked  to 
a  proverb;  at  the  sons  of  Samuel  who  walked  not  in  his  ways, 
and  at  the  many  other  instances,  mentioned  in  Scripture,  of  emi- 
enently  pious  parents  whose  children  proved  most  abandoned 
characters.  Surely,  these  instances,  as  well  as  daily  observa- 
tion, must  convince  all,  that  no  parent  can  be  certain  that  he 
shall  not  be  called  on  to  weep  as  David  wept. 

From  this  subject,  Christian  parents  may  learn,  in  the  second 
place,  the  fatal  consequences  of  neglecting  their  duty  to  their 
children.  David,  though  a  great  man,  was  guilty  of  this  neg- 
lect. It  is  said  of  Adonijah,  another  of  his  sons,  that  his  father 
had  not  at  any  time  displeased  him,  saying,  why  hast  thou  done 
so  7  and  there  seems  to  be  abundant  reason  to  believe  that  he 
indulged  his  other  children  in  the  same  injudicious  and  sinful 
manner.  Doubtless  he  prayed  for  them,  and  gave  them  relig- 
ious instruction,  but  he  did  not  restrain  and  reprove  them  as  he 
ought  to  have  done.  Hence  the  foul  sins  which  stained  his 
family.  Hence  the  conduct  and  fate  of  Absalom.  While  he 
indulged,  he  ruined  him,  and  prepared  bitterness  for  himself. 
See  pious  Eli,  scourged  in  an  equally  terrible  maimer  for  the 
same  fault.  His  sons  made  themselves  vile,  and  he  restrained 
them  not.  and  therefore  God  says,  I  will  judge  his  house  forever, 
nor  shall  the  iniquity  of  his  house  be  purged  by  sacrifice  or 
burnt-offeriiig.  Christian  parents,  think  often  of  these  instan- 
ces; for  they  stand  as  a  pillar  of  salt,  to  warn  you  not  to  neg- 
lect the  duty  which  you  owe  to  your  children.  Yet  as  it  res- 
pects many,  they  seem  to  stand  and  warn  almost  in  vain.  A 
neglect  of  parental  duties,  or  an  injudicious  manner  of  perform- 
ing them,  are  among  the  most  prevalent  and  threatening  evils 
which  are  to  be  found  among  us.  There  is  perhaps  no  evil 
which  threatens  more  danger  to  the  cause  of  religion,  or  to  the 
church  of  God,  and  I  may  add,  to  the  prosperity  of  our  coun- 
try.   Unless  the  hearts  of  children  shall  be  soon  turned  to  their 


360 


ANGUISH    OF    PARENTS    AT  THE 


parents,  and  the  hearts  of  parents  to  their  children,  God  will 
certainly  come  and  smite  the  land  with  a  curse.  Do  you  ask, 
what  is  to  be  done  ?  I  answer,  the  root  of  the  evil,  I  conceive, 
lies  here.  Christian  parents  do  not  pray  sufficiently  for  wisdom 
and  grace,  to  enable  them  to  perform  their  duty.  They  pray 
indeed  for  these  blesshigs,  but  they  do  not  pray  sufficiently. 
They  feel  that  ministers  ought  to  be  men  of  prayer ;  but  they 
do  not  consider  that  to  educate  a  family  is  little  if  any  less  diffi- 
cult, than  to  perform  the  duty  of  a  minister.  Nay,  in  some 
respects,  it  is  more  so ;  for  many  men  have  been  useful  minis- 
ters, and  yet  failed  greatly  as  parents.  Even  David,  though  he 
has  for  centuries  instructed  the  whole  church  of  God  by  his 
writings,  failed,  you  perceive,  in  this  respect.  Parents,  then, 
who  would  avoid  this  failure,  must  not  only  pray,  but  pray 
frequently  and  fervently,  for  wisdom  and  grace  from  on  high, 
as  well  as  for  a  blessing  on  their  endeavors.  If  this  is  neglect- 
ed, all  the  anxiety  and  distress  which  you  may  feel  for  your 
children  will  be  vain,  and  you  may  see  them  perish. 

Can  you  bear  the  thought?  Look  at  those  of  them  who  are 
yet  infants  or  in  the  early  part  of  childhood.  See  how  they 
depend  on  you,  how  they  cling  to  you,  in  how  many  engaging, 
endearing  ways,  they  twine  themselves  around  your  hearts. 
And  can  you  bear  to  think  of  their  growing  up  to  be  vicious  or 
abandoned,  to  fall  a  prey  to  dissipation,  debauchery,  and  intem- 
perance, to  live  without  God,  and  die  without  hope,  and  to  be- 
come fiends  hereafter?  In  a  word,  can  you  bear  to  think  of 
being  in  David's  situation,  when  he  heard  of  Absalom's  death  ? 
If  not,  O  awake  seasonably,  and  exert  yourselves  diligently. 
Be  assured  that  you  will  find  it  much  less  difficult  and  painful 
to  perform  your  duty,  than  to  bear  the  consequences  of  neglect- 
ing it.  But  perhaps  religion  is  in  a  declining  state  in  your  own 
hearts,  and  therefore  you  have  little  faith  or  disposition  to  pray. 
And  is  it  so?  So  you  remember,  it  once  was  with  David.  He 
declined,  at  length  he  fell  openly,  and  his  fall  was  chastised  by 
a  declaration  from  Jehovah,  that  the  sword  should  never  depart 
from  his  house.  In  a  similar  manner,  your  religions  declensions 
may  be  punished.  You  may  be  made  to  suffer  in  the  persons 
of  your  children,  and  to  feel  that  remorse  which  David  felt,  when 
in  the  ruin  of  his  son,  he  saw  the  consequence  of  his  own  folly. 
Believe  me,  believe  me,  Christians,  or  rather,  believe  God,  you 


PERVERSE  NESS     OF     CHILD  KEN. 


C61 


cannot  become  negligent  in  religion,  without  sufieriiig  for  it; 
and  if  the  thoughts  of  your  own  sufferings  are  not  sufficient  to 
rouse  you,  O  think  of  your  children,  and  be  roused. 

I  shall  conclude  with  a  word  to  those  parents  who  feel  no 
concern  for  the  conversion  or  for  the  souls  of  their  children. 
Permit  me  to  ask  such  parents,  why  they  are  thus  unconcerned? 
Our  Saviour  was  distressed  for  the  Jews  and  wept  over  them. 
Paul  felt  great  heaviness  and  continual  sorrow  of  heart,  for  his 
unconverted  countrymen.  The  Psalmist  could  say,  I  beheld 
the  transgressors,  and  was  grieved ;  rivers  of  waters  ran  down 
mine  eyes,  because  men  keep  not  thy  law.  Yet  you  do  not  feel 
for  your  own  children,  as  they  felt  even  for  strangers.  And 
does  not  this  prove  conclusively  that  you  do  not  resemble  the 
Saviour  and  his  disciples,  that  you  have  no  particle  of  the  spir- 
it which  glowed  in  their  breasts?  Yes,  if  any  thing  can  prove 
this,  if  any  thing  can  prove  that  you  do  not  believe  the  Scrip- 
tures, it  is  your  indifference  respecting  the  spiritual,  eternal  in- 
terests of  your  children.  While  you  feel  thus  unconcerned  res- 
pecting their  souls,  it  is  evident  that  you  cannot  have  learned 
the  worth  of  your  own,  nor  have  taken  any  measures  to  secure 
its  salvation.  But  surely,  if  children  at  any  time,  or  in  any 
place,  need  the  counsels,  example  and  prayers  of  pious  parents, 
they  need  them  at  such  a  time,  and  in  such  a  town,  as  this. 
You  see  what  multitudes  of  children  are  here  growing  up.  You 
see  what  courses  many  of  our  youth  pursue,  what  a  pitch  of 
wickedness  many  of  them  have  already  reached.  Yet  you  can- 
not even  pray  that  your  children  may  be  preserved  from  such 
courses,  and  the  reason  is,  you  have  never  learned  to  pray  for 
yourselves.  O,  then,  if  you  love  your  own  souls,  or  the  souls 
of  your  children,  learn  to  pray,  that  you  may  go  before  them  in 
the  path  to  heaven,  and  perhaps  they  will  follow. 


SEEMON  LXXYII. 


THE  GUILT  AND  CONSEQUENCES  OF  PARENTAL 
UNFAITHFULNESS. 


For  I  have  told  bim,  that  I  will  judge  his  house  forever,  for  the  iniquity 
vehich  he  knoweth :  because  his  sons  made  themselves  vile,  and  he  re- 
strained them  not  And  therefore  I  have  sworn  unto  the  house  of  Eli, 
that  the  iniquity  of  Eli's  house  shall  not  be  purged  with  saciifice  nor  offer- 
ing forever,  —  1  Samuel  hi.  13,  14. 

These  words  compose  a  part  of  the  first  revelation  which  was 
made  by  God  to  his  prophet  Samuel.  This  eminent  servant  of 
Jehovah  was  directed  to  begin  his  ministry  by  denouncing  God's 
judgments  against  a  sin  which,  it  seems,  was  but  too  common 
then,  as  it  is  now ;  the  sin  of  neglecting  the  moral  and  religious 
education  of  children.  It  was  this  sin  which  drew  down  the 
most  awful  threatenings  upon  the  house  of  Eli.  Eli  was  in 
many  respects  an  eminently  good  man;  but,  like  many  other 
good  men,  he  was  in  this  particular  grossly  deficient.  His  sons 
made  themselves  vile,  and  he  restrained  them  not.  We  may  be 
ready  to  think  this  a  small  and  very  pardonable  offence;  but 
God  thought  otherwise,  and  he  made  Eli  to  know  that  he  did 
so  in  a  most  awful  manner.  Behold  the  days  come,  said  he, 
when  I  will  cut  off  thine  arm,  and  the  arm  of  thy  father's  house, 
that  there  shall  not  be  an  old  man  in  thine  house.  And  the 
man  of  thine,  whom  I  shall  not  cut  off,  shall  be  to  consume 
thine  eyes,  and  to  grieve  thine  heart ;  and  all  the  increase  of  thy 


PAKENTAL    UNFAITHFULNESS  ETC. 


363 


house  shall  die  in  the  flower  of  their  age.  And  as  for  thy  two 
sons,  they  shall  both  die  in  one  day.  These  awful  threatenings, 
addressed  to  Eli,  were  farther  confirmed  by  the  ministry  of 
Samuel.  I  have  told  Eli,  that  I  will  judge  his  house  forever, 
for  the  iniquity  which  he  knoweth;  because  his  sons  made 
themselves  vile,  and  he  restrained  them  not.  Therefore  have  I 
sworn  unto  the  house  of  Eli,  that  the  iniquity  of  his  house  shall 
not  be  purged  with  sacrifice  nor  offering  forever. 

It  may  perhaps  appear  strange  to  some  of  you,  my  friends, 
that  we  have  chosen  such  a  subject  as  this  for  a  day  of  public 
fasting  and  prayer.  But  we  are  not  without  hopes  that,  before 
we  have  done  with  the  subject,  you  will  be  convinced  that  we 
could  not  have  chosen  one  more  important,  nor  more  suitable  to 
the  present  occasion.  We  are  assembled  this  day  for  the  pur- 
pose of  humbling  ourselves  before  God,  for  our  personal  and 
national  sins,  and  praying  for  public  and  private  prosperity. 
Now  I  firmly  believe,  that  no  sin  is  more  prevalent  among  us, 
more  provoking  to  God,  or  more  destructive  of  individual,  do- 
mestic, and  national  happiness,  than  that  to  which  we  propose 
to  call  your  attention.  Could  we  trace  the  public  and  private 
evils,  which  infect  our  otherwise  happy  country,  to  their 
true  source,  I  doubt  not  we  should  find  that  most  of  them  pro- 
ceed from  a  general  neglect  of  the  moral  and  reUgious  education 
of  children.  And  if  our  civil  and  religious  institutions  should 
ever  be  subverted ;  and  this  nation  should  share  the  fate  of 
many  other  once  flourishing  nations  of  the  earth,  our  destruc- 
tion, like  that  of  the  house  of  Eli,  will  have  been  occasioned  by 
this  very  sin ;  a  sin,  which  is  the  parent  of  innumerable  other 
sins,  and  which,  consequently,  directly  tends  to  draw  down  up- 
on those  nations,  among  whom  it  prevails,  the  judgments  of 
offended  heaven.  Surely,  then,  no  subject  can  be  more  impor- 
tant, or  more  suited  to  the  purposes  for  which  we  are  now 
assembled.  In  farther  discoursing  on  this  subject,  we  propose 
to  consider  the  sin  mentioned  in  our  text,  the  pimishments  de- 
nounced on  those  who  are  guilty  of  it,  and  the  reasons  why  this 
sin  is  so  provoking  to  God,  as  it  evidently  is. 

I.  We  are  to  consider  the  sin  here  mentioned.  Eli's  sons 
made  themselves  vile,  and  he  restrained  them  not.  It  is  not  said 
that  he  set  them  a  bad  example.  It  is  evident,  on  the  contrary, 
that  his  example  was  good.    Nor  is  he  accused  of  neglecting  to 


364 


THE    GUILT    AND  CONSEQUENCES 


admonish  thetn ;  for  we  are  told  that  he  reproved  them  in  a  very 
solemn  and  affectionate  manner,  and  warned  them  of  the  dan- 
ger of  continuing  to  pursue  vicious  courses.  In  this  respect  he 
was  much  less  culpable  than  many  parents  at  the  present  day ; 
for  not  a  few  set  before  their  children  an  example  positively 
bad;  and  still  more  entirely  neglect  to  admonish  and  reprove 
them.  But  though  Eli  admonished,  he  did  not  restrain  his 
children.  He  did  not  employ  the  authority  with  which  he  was 
clothed,  as  a  parent,  to  prevent  them  from  indulging  their  de- 
praved inclinations.  This  is  the  only  sin  of  which  he  is 
accused ;  and  yet  this  was  sufficient  to  bring  guilt  and  misery 
upon  himself,  and  entail  ruin  upon  his  posterity. 

Of  the  same  sin  those  parents  are  now  guilty,  who  suffer  their 
children  to  indulge,  without  restraint,  those  sinful  propensities 
to  which  childhood  and  youth  are  but  too  subject;  and  which, 
when  indulged,  render  them  vile  in  the  sight  of  God.  Among 
the  practices  which  thus  render  children  vile,  are  a  quarrelsome, 
malicious  disposition,  disregard  to  truth,  excessive  indulgence 
of  their  appetites,  neglect  of  the  Bible  and  religious  institutions, 
profanation  of  the  Sabbath,  profane,  scurrilous,  or  indecent  lan- 
guage, wilful  disobedience,  associating  with  openly  vicious  com- 
pany, taking  the  property  of  their  neighbors,  and  idleness  which 
naturally  leads  to  every  thing  bad.  From  all  these  practices  it 
is  in  the  power  of  parents  to  restrain  their  children  in  a  very 
considerable  degree,  if  they  employ  the  proper  means;  at  least, 
it  is  in  the  power  of  all  to  make  the  attempt,  and  to  persevere 
in  it  so  long  as  children  remain  under  the  paternal  roof;  and 
those  who  neglect  to  do  this,  those  who  know,  or  Avho  might 
know,  that  their  children  are  beghming  to  practise  any  of  these 
vices,  without  steadily  and  perseveringly  using  all  proper  ex- 
ertions, to  restrain  and  correct  them,  are  guilty  of  the  sin 
mentioned  in  the  text.  Nor  will  a  few  occasional  reproofs  and 
admonitions,  given  to  children,  free  parents  from  the  guilt  of 
partaking  in  their  sins.  No,  they  must  be  restrained  ;  restrained 
with  a  mild  and  prudent,  but  firm  and  steady  hand  ;  restrained 
early,  while  they  may  be  formed  to  habit?  of  submission,  obedi- 
ence, and  diligence;  and  the  reins  of  government  must  never, 
for  a  moment,  be  slackened,  much  less  given  up  into  their  hands, 
as  is  too  often  the  case.  Nor  will  even  this  excuse  those  parents 
who  neglect  family  religion,  and  the  religious  instruction  of  their 


OF    PARENTAL    UNFAITHFULNESS.  365 

children,  and  who  do  not  frequently  pray  for  the  blessing  of 
heaven  upon  their  endeavors.  If  we  neglect  our  duty  to  our 
heavenly  Father,  we  surely  cannot  wonder  or  complain,  if  he 
suffers  our  children  to  neglect  their  duty  to  us;  nor,  if  we  do 
not  ask  his  blessing,  have  we  any  reason  to  complain  should  it 
be  withheld.  In  this,  as  in  all  other  cases,  exertion  without 
prayer,  and  prayer  without  exertion  are  equally  vain.  To  sum 
up  all  in  a  word,  every  parent  who  is  not  as  careful  of  the  mor- 
als, as  he  is  of  the  health  of  his  children;  every  one  who  takes 
more  care  of  the  literary,  than  of  the  moral  and  religious  edu- 
cation of  his  children,  is  certainly  guilty  of  the  sin  mentioned 
in  our  text.  How  much  more  criminal,  then,  are  those  parents 
who  set  before  their  children  an  irreligious,  or  vicious  example; 
Avho  join  with  the  great  enemy  of  their  peace  in  tempting  them 
to  sin,  and  thus,  instead  of  restraining,  inflame  and  strengthen 
their  sinful  propensities.  The  parent  who  starves  or  poisons 
his  children,  is  innocent  in  the  sight  of  God,  compared  with  one 
who  thus  entices  them  into  the  path  of  ruin. 

Having  thus  briefly  considered  the  sin  mentioned  in  our  text, 
I  proceed  to  notice, 

II.  The  punishments  denounced  against  those  who  are  guil- 
ty of  it.  It  will  soon  appear,  that  these  punishments,  like  most 
of  those  with  which  God  threatens  mankind,  are  the  natural 
consequences  of  the  sin  against  which  they  are  denounced. 

In  our  text  these  punishments  are  denounced  in  a  general 
way.  I  have  told  Eli,  that  I  will  judge  his  house  forever,  for 
the  iniquity  which  he  knoweth.  The  particular  judgments 
here  alluded  to,  are  described  more  at  large  in  the  preceding 
chapter,  to  which  this  passage  evidently  refers.  God  there  de- 
clares to  Eli, 

1.  That  most  of  his  posterity  should  die  early,  and  that  none 
of  them  should  live  to  see  old  age.  The  increase  of  thy  house, 
says  he,  shall  die  in  the  flower  of  their  age,  and  there  shall  not 
be  an  old  man  in  thine  house  forever.  Now  it  is  too  evident  to 
require  proof,  that  the  sin,  of  which  Eli  was  guilty,  naturally 
tends  to  produce  the  consequence  which  is  here  threatened  as  a 
punishment.  When  youth  are  permitted  to  make  themselves 
vile,  without  restraint,  they  almost  inevitably  fall  into  courses 
which  tend  to  undermme  their  constitutions,  and  shorten  their 
day.s.    It  is  indeed  a  well  known  fact  that,  in  populous  towns, 


366  THE     GUILT    AND  CONSEQUENCES 

comparatively  few  live  to  become  aged,  and  that  a  much  larger 
proportion  of  mankind,  especially  of  the  male  sex  who  are  most 
exposed  to  the  influence  of  temptation,  die  in  the  flower  or 
meridian  of  their  days,  than  in  the  country  where  parental  dis- 
cipline is  less  generally  neglected,  and  youth  are  under  greater 
restraints.  If  parents  wished  that  their  sons  should  drag  out  a 
short  life  of  debility  and  disease,  and  die  before  they  reach  half 
the  common  age  of  man,  they  could  not  adopt  measures  better 
calculated  to  produce  this  effect,  than  to  cast  loose  the  reins  of 
parental  authority,  and  suffer  them  to  follow  their  own  inclina- 
tions, and  associate  with  vicious  companions  without  restraint. 
We  may,  therefore,  consider  the  premature  death  of  ungoverned 
children,  as  the  natural  consequence,  as  well  as  the  usual  pun- 
ishment, of  parental  neglect. 

2.  In  the  second  place,  God  declares  to  Eli,  that  such  of  his 
children  as  were  spared  should  prove  a  grief  and  vexation, 
rather  than  a  comfort  to  him.  The  man  of  thine,  whom  I  shall 
not  cut  off",  shall  be  to  consume  thine  eyes,  and  to  grieve  thine 
heart.  How  terribly  this  threatening  was  fulfilled  in  the  case 
of  Eli,  you  need  not  be  told.  Nor  was  it  less  terribly  fulfilled 
in  the  family  of  David.  Though  he  was  in  many  respects  an 
eminently  good  man,  yet  with  respect  to  the  government  of  his 
children  he  was  grossly  deficient.  We  are  told  respecting  one 
of  his  children,  that  his  father  had  not  displeased  him  at  any 
time,  saying,  Wherefore  hast  thou  done  so  7  We  may  then  con- 
clude that  he  was  equally  culpable  in  his  treatment  of  his  other 
children.  And  what  was  the  consequence  ?  One  of  his  sons- 
committed  incest  with  his  sister,  and  was  in  revenge  barbarous- 
ly murdered  in  cool  blood  by  his  brother  Absalom.  This  same 
Absalom  afterwards  rebelled  against  his  father,  compelled  him 
to  fly  for  his  life,  and  was  cut  oflf  in  the  flower  of  his  age, 
and  in  the  midst  of  his  sins.  A  third  son  rebelled  against  him 
in  his  old  age,  and  endeavered  to  wrest  the  sceptre  from  his  fee- 
ble hands.  How  keen  were  the  sufierings  which  this  conduct 
of  his  children  occasioned,  we  may  infer  from  his  bitter  lamen- 
tation on  account  of  the  death  of  Absaloin.  O,  my  son,  my  son 
Absalom !  would  to  God  I  had  died  for  thee,  my  son,  my  son  ! 
Well  therefore  might  it  be  said  of  him  that  his  children  were  to 
consume  his  eyes,  and  to  grieve  his  heart.  The  fact  is,  this 
part  of  the  threatened  punishment,  like  the  former,  is  the  nat- 


OF    PARENTAL  UNFAITHFULNESS. 


367 


ural  and  almost  inevitable  consequence  of  the  sin,  against 
which  it  is  denounced.  If  parents  indulge  their  children  in  in- 
fancy and  childhood,  and  do  not  restrain  them  when  they  make 
themselves  vile,  it  is  almost  impossible  that  they  should  not 
pursue  courses  and  contract  habits,  which  will  render  them  as 
bitterness  to  their  fathers,  and  a  sorrow  of  heart  to  those  that 
bore  them.  If  such  parents  are  pious,  their  hearts  will  probably 
be  grieved,  and  their  eyes  consumed  with  tears,  to  see  their 
children  rebelling  against  God  and  plunging  into  eternal  ruin, 
tf  they  are  not  pious,  and  care  nothing  for  the  future  happiness 
of  their  children,  they  will  still  probably  have  the  grief  of  see- 
ing them  idle,  dissolute,  undutiful,  bad  husbands,  bad  fathers, 
and  bad  members  of  society;  for  it  can  scarcely  be  expected 
that  he,  who  is  a  bad  son,  will  act  his  part  well  in  any  other  re- 
lation of  life.  Especially  will  such  parents  usually  meet  with 
un kindness  and  neglect  from  their  children,  if  they  live  to  be 
dependent  on  them  in  their  old  age.  It  is  in  this,  as  in  almost 
every  other  instance,  the  case  that,  as  a  man  sows,  so  he  must 
reap.  They  that  sow  the  seeds  of  vice  in  the  minds  of  their 
children,  or  who  suffer  them  to  be  sown  by  others,  and  to  grow 
without  restraint,  will  almost  iavariably  be  compelled  to  reap, 
and  to  eat  with  many  tears  the  bitter  harvest  which  those  seeds 
tend  to  produce. 

3.  In  the  third  place,  God  forewarns  Eli,  that  his  posterity 
should  be  poor  and  contemptible.  They  that  despise  me,  says 
he,  shall  be  lightly  esteemed  ;  and  it  shall  come  to  pass  that  ev- 
ery one  that  is  left  in  thy  house  shall  come  and  crouch  to  another 
for  a  piece  of  silver  and  a  morsel  of  bread.  Here  again  we  see 
the  natural  consequences  of  Eli's  sin  in  its  punishment.  Chil- 
dren who  are  not  well  instructed  and  restrained  by  their  parents, 
will  almost  inevitably  in  such  a  place  as  this,  contract  habits  of 
idleness,  instability,  and  extravagance,  which  naturally  lead  to 
poverty  and  contempt.  Were  we  well  acquainted  with  the  pri- 
vate history  of  those  individuals  among  us,  who  are  idle, 
intemperate,  unstable  and  despised,  we  should  probably  find 
that  in  almost  every  instance,  they  were  the  children  of  parents 
who  neglected  to  restrain  them  when  they  made  themselves 
vile. 

Lastly;  God  declares  that  none  of  the  methods  thus  appoint- 
ed to  obtain  the  pardon  of  sin,  should  avail  to  procure  pardon 


IJ68  THE    GUILT     AND  CONSEQUENCES 

lor  the  iniquity  of  his  house;  I  have  sworn  unto  EH,  that  the 
iniquity  of  his  house  shall  not  be  purged  away  by  sacrifice  nor 
offering  forever.  This  awful  threatening  conveyed  a  plain  inti- 
mation that  his  children  should  die  in  their  sins  ;  and,  of  course 
be  miserable  forever.  This  too  was  the  natural  consequence  of 
his  conduct.  He  had  suffered  them  to  follow  without  restraint 
those  courses  which  rendered  them  unfit  for  heaven,  until  their 
day  of  grace  was  past,  and  the  door  of  mercy  forever  closed 
against  them.  They  were  now  given  up  to  a  hard  heart  and^ 
reprobate  mind.  They  could  not  now  be  brought  to  repentance ; 
and,  of  course,  no  sacrifice  or  ofll'ering  could  purge  away  their 
sins.  My  friends,  it  is  still  the  same,  and  there  can  be  no  room 
to  doubt,  that  there  are  thousands  now  in  the  regions  of  des- 
pair, and  thousands  more  on  their  way  to  join  them,  who  will 
forever  curse  their  parents,  as  the  authors  of  their  misery. 

My  friends,  the  terrible  punishments  denounced  against  this 
sin  sufliciently  show  that  it  is  exceedingly  displeasing  in  the 
sight  of  God.  Let  us  then  inquire  as  was  proposed, 
II.  Why  it  is  so  7  To  this  we  answer,  it  is  so, 
1.  Because  it  proceeds  from  very  wicked  and  hateful  princi- 
ples. Actions  take  their  character  in  the  sight  of  God 
principally  from  the  motives  and  dispositions  in  which  they 
originate.  Now  there  is  scarcely  any  sin  which  proceeds  from 
worse  principles  and  more  hateful  dispositions  than  this.  For 
instance,  sometimes  it  proceeds  from  the  love  and  the  practice 
of  vice.  Openly  vicious  and  profligate  parents,  who  do  not  re- 
strain themselves,  cannot,  of  course,  but  be  ashamed  to  restrain 
their  children.  Such  parents,  whatever  their  children  may  do, 
dare  not  reprove  them,  lest  they  should  hear  them  reply.  Phy- 
sician, heal  thyself  In  other  instances,  this  sin  is  occasioned 
by  secret  impiety  and  infidelity.  Those  who  live  without  God 
in  the  world,  who  think  his  power  of  no  consequence,  and  feel 
not  the  force  of  those  motives,  which  the  Scriptures  present  to 
us,  will  be  disposed  to  view  the  sins  of  their  children  with  a  fa- 
vorable eye,  and  consider  them  as  merely  the  common  foibles  of 
youth,  which  require  little  censure  or  restraint,  and  which  they 
will  renounce  voluntarily.  Even  if  such  parents  sometimes  re- 
strain the  grosser  vices  of  their  children,  they  will  give  them 
no  religious  instruction ;  they  will  never  pray  for  them,  for  they 
never  pray  for  themselves;  and  without  religious  instruction 


OF    PARENTAL  UNFAITHFULNESS. 


369 


and  prayer,  little  or  nothing  effectual'  can  be  done.  But  in 
religious  parents,  this  sin  almost  invariably  proceeds  from  indo- 
lence and  selfishness.  They  love  their  own  ease  too  well  to 
employ  that  constant  care  and  exertion,  which  are  necessary  to 
restrain  their  children,  and  educate  them  as  they  ought.  They 
cannot  bear  to  correct  them,  or  put  them  to  pain  ;  not  because 
they  love  their  children,  but  because  they  love  themselves,  and 
are  unwilling  to  endure  the  pain  of  inflicting  punishment,  and 
of  seeing  their  children  suffer;  though  they  cannot  but  be  sen- 
sible, that  their  happiness  requires  it. 

There  is  also  much  unbelief,  much  contempt  of  God,  and 
much  positive  disobedience  in  this  sin.  Parents  are  as  expressly 
and  as  frequently  commanded  to  restrain,  to  correct,  and  instruct 
their  children,  as  to  perform  any  other  duty  whatever.  Great 
promises  are  made  to  the  performance  of  this  duty;  awful 
threatenings  are  denounced  against  the  neglect  of  it.  Yet  all 
these  motives  prove  ineffectual.  The  commands  are  disobeyed, 
the  promises  and  threatenings  are  disbelieved  and  disregarded, 
and  thus  parents  honor  their  children  more  than  God,  and  seek 
their  own  ease  rather  than  his  pleasure,  as  Eli  is  said  to  have 
done.  It  appears,  then,  that  this  sin  proceeds  from  open  wick- 
edness, which  renders  parents  ashamed  to  restrain  their  children  ; 
or  from  impiety  and  infidelity,  which  causes  them  to  think  it 
needless ;  or  from  indolence  and  selfishness,  which  make  them 
unwilling  to  do  it.  Now  these  are  some  of  the  worst  principles 
of  our  depraved  nature ;  and  therefore  we  need  not  wonder  that 
a  sin,  which  proceeds  from  such  sources,  is  exceedingly  displeas- 
ing to  God. 

2.  This  sin  is  exceedingly  displeasing  to  God,  because,  so  far 
as  it  prevails,  it  entirely  frustrates  his  design  in  establishing  the 
family  state.  We  are  taught,  that  he  at  first  formed  one  man 
and  one  woman,  and  united  them  in  marriage,  that  he  might 
seek  a  Godly  seed.  But  this  important  design  is  entirely  frus- 
trated by  those  parents  who  neglect  the  moral  and  religious 
education  of  their  children ;  and  therefore  God  cannot  but  be 
greatly  displeased  with  a  sin  which  fenders  his  benevolent 
measures  for  our  happiness  unavailing. 

3.  God  is  greatly  displeased  with  this  sin  on  account  of  the 
good  which  it  prevents,  and  the  infinite  evil  which  it  produces. 
He  has  taught  us,  that  children  properly  educated  will  be  good 

VOL.  lu.  47 


370  THE    GUILT    AND  CONSEQUENCES. 

and  happy,  both  here  and  hereafter.  He  has  also  taught  us 
that  children,  whose  education  is  neglected,  will  probably  be 
temporally  and  eternally  miserable.  At  least,  it  will  not  be 
owing  to  their  parents,  if  they  are  not.  He  also  compels  us  to 
learn  from  observation  and  experience,  that  innumerable  evils 
and  miseries  do  evidently  result  from  this  sin ;  that  the  happiness 
of  families  is  destroyed ;  that  the  peace  of  society  is  disturbed ; 
that  the  prosperity  of  nations  is  subverted,  and  that  immortal 
souls  are  ruined  by  its  effects.  Now  the  anger  of  God  against 
any  sin,  is  in  proportion  to  the  evils  and  the  misery  which  it 
tends  to  produce.  But  it  is  evident  that  no  sin  tends  to  produce 
more  evils,  or  greater  misery  than  this.  It  is  the  fruitful  parent 
of  thousands  of  other  sins,  and  entails  ruin  upon  our  descend- 
ants to  the  third  and  fourth  generation.  With  no  sm,  therefore, 
has  God  more  reason  to  be  angry  than  with  this. 

Lastly;  this  sin  is  exceedingly  displeasing  to  him,  because 
those  who  are  guilty  of  it  break  over  the  most  powerful  restraints, 
and  act  a  most  unnatural  part.  He  knew  that  it  would  not  be 
safe  to  entrust  such  creatures  as  we  are  with  the  education  of 
immortal  souls,  unless  we  had  powerful  inducements  to  be  faith- 
ful to  the  trust.  He,  therefore,  implanted  in  the  hearts  of  parents 
a  strong  and  tender  affection  for  their  offspring,  and  a  most  ardent 
desire  for  their  happiness,  that  they  might  thus  be  induced  to 
educate  them  as  they  ought.  But  those  who  neglect  to  restrain 
their  children,  do  violence  to  this  powerful  operative  principle, 
and  may  be  said  to  be  like  the  heathen,  without  natural  affec- 
tion. It  is  true  they  may  have  a  kind  of  blind  fondness  for 
their  offspring,  like  that  of  the  irrational  animals ;  but  it  does 
not  at  all  resemble  a  virtuous,  enlightened  affection,  and  is  alto- 
gether unworthy  of  a  rational,  and  still  more  of  a  Christian 
parent;  and,  therefore,  instead  of  prompting  them  to  seek  the 
real  happiness  of  their  children,  it  is  but  too  often  made  an  ex- 
cuse for  neglecting  it. 

Thus,  my  friends,  have  we  endeavored  to  describe  the  sin 
mentioned  in  our  text,  with  its  punishment,  and  the  reasons  why 
it  is  so  exceedingly  displeasing  to  God.  And  now  let  us  improve 
the  subject, 

1.  By  inquiring  whether  the  sin  does  not  greatly  prevail 
among  ourselves.  But  inquiry  is  needless.  It  most  evidently 
does.    I  am  inclined  to  believe  that  it  is  the  greatest  and  most 


OF    PARENTAL  UNFAITHFULNESS. 


371 


provoking  sin  among  us.  And,  my  friends,  you  must  allow 
that  the  speaker  has  had  sufficient  opportunity  to  form  some- 
thing of  a  correct  opinion  on  this  subject.  He  has  resided  in 
this  place  three  years  as  an  instructor  of  youth,  and  almost  nine 
years  as  a  preacher  of  the  gospel.  In  this  capacity  he  has  had 
free  access  to  families  of  every  class,  in  all  circumstances,  and 
he  has  had  very  considerable  opportunities  of  witnessing  tlie 
manner  in  which  children  are  treated ;  he  has  felt  disposed  to 
avail  himself  of  these  opportunities,  and  he  is  constrained  to 
declare  thus  publicly,  that  he  has  found  but  comparatively  few 
families  in  which  there  is  not  a  gross  and  evident  neglect  of  the 
moral  and  religious  education  of  children.  He  has  but  too  often 
witnessed  in  his  parochial  visits  attempts  to  restrain  children, 
while  he  was  present;  attempts,  which  were  evidently  unusual, 
and  which  were  of  course  unsuccessful,  and  Avhich  only  proved 
that  the  children,  and  not  the  parents,  ruled.  But  it  is  needless 
to  mention  these  circumstances.  Our  streets,  and  the  vicious 
conduct  of  but  too  many  of  our  youth  are  open  witnesses  against 
many  among  us,  that  their  sons  make  themselves  vile  and  they 
restrain  them  not.  You  well  know  that  it  is  almost  impossible 
to  walk  our  streets,  without  having  the  ear  woimded  by  profane 
and  indecent  expressions  from  lips  which  have  but  just  learned 
to  speak.  You  need  not  be  told,  at  least  many  of  you  need  not, 
that  there  are  many  haunts  of  intemperance  and  every  kind  of 
wickedness  in  this  town,  to  which  boys  resort  to  learn  and 
practice  the  vices  of  men ;  where  they  soon  learn  to  glory  in 
their  shame,  and  to  get  rid  betimes  of  the  troublesome  restraints 
and  reproaches  of  conscience.  You  need  not  be  told,  that  our 
annual  days  of  fasting  are,  by  many  of  the  young,  considered 
and  treated  as  days  set  apart  for  sinful  and  almost  riotous 
amusement,  and  that  the  language  of  their  conduct  seems  to  be, 
We  are  determined  to  fill  up  the  measure  of  our  national  sins, 
as  fast  as  our  parents  empty  it.  In  fact,  I  suspect  that  there  is 
more  sin  committed  on  our  days  of  fasting,  than  on  almost  any 
other  day  of  the  year.  But  it  is  needless  to  enlarge.  My  very 
soul  sickens  to  think  of  the  dreadful  proofs  of  youthful  wicked- 
ness and  profligacy,  which  I  almost  daily  hear  or  witness. 
Surely,  if  it  be  true,  that  a  child  trained  up  in  the  way  he  should 
go  will  not  depart  from  it,  but  few,  very  few  indeed  of  the 
rising  generation  are  thus  trained.    I  would  not,  however,  be 


372  THE    GUILT    AND  CONSEQUENCES 

understood  to  mean,  that  all,  or  even  a  large  proportion  of  the 
vicious  children  in  this  town  are  the  children  of  this  society.  I 
do  not  now  particularly  recollect  any  one  that  is  so.  But,  my 
friends,  are  there  not  many,  even  among  us,  who  are  grossly 
deficient  in  this  respect,  many  whose  sons  make  themselves  vile, 
many  Avho  suffer  their  children  to  associate  with  vile  companions 
and  they  restrain  them  not?  Are  there  not  many,  who  have 
already  suffered  some  of  the  punishments  with  which  the  house 
of  Eli  was  visited?  Are  there  none,  Avho  have  reason  to  fear 
that  their  children  were  cut  off  by  an  untimely  death,  the  con- 
sequence, at  least  in  some  degree,  of  a  neglected  education  ? 
Are  there  none,  whose  children  survive  only  to  consume  their 
eyes  and  grieve  their  hearts  by  their  misconduct,  and  cause 
them  bitterly  to  lament  the  consequences  of  their  neglect  now, 
when  it  is  too  late  to  repair  it  ?  It  is  indescribably  painful  to 
tear  open  the  bleeding  wounds  of  such  parents,  if  such  there 
are;  but  it  must  be  done,  if  it  be  only  to  bring  them  to  repent- 
ance and  the  enjoyment  of  pardon.  It  seems  that  if  any  sin 
calls  for  repentance,  this  especially  docs;  and  it  becomes  all  of 
us,  who  are  parents,  to  humble  ourselves  before  God  for  our 
innumerable  deficiencies,  and  to  beg  that  he  will  not  visit  our 
sins  upon  our  children.  It  may  perhaps  be  too  late  with  many 
to  reform  now.  The  children  have  become  too  old  to  be  con- 
trolled ;  they  have  left  the  paternal  roof,  and  perhaps  gone  to 
the  world  of  spirits.  The  mischief  is  done  and  cannot  be  rem- 
edied. My  friends,  if  any  thing  can  convince  you  of  the  need 
of  an  atonement,  it  must  be  this.  Suppose  a  parent,  by  neglect 
or  by  bad  example,  has  ruined  his  children ;  they  die  in  their 
sins,  and  go  to  the  judgment  seat.  After  their  death,  suppose 
their  criminal  parent  is  brought  to  repentance,  what  can  clear 
him  from  guilt?  what  can  wash  away  his  sin?  He  has 
destroyed  an  immortal  soul,  the  soul  of  his  own  child ;  a  soul 
which  God  committed  to  his  care,  and  of  which  he  will  demand 
an  account.  Now  what  account  can  such  a  parent  render  ? 
What  atonement  can  he  make  to  God  for  destroying  one  of  his 
creatures?  to  that  God  who  declares  that  he  will  require  blood 
for  blood,  life  for  life,  of  every  one  who  unlawfully  takes  away 
the  life  of  a  fellow  creature?  Will  his  tears,  his  repentance 
restore  the  dead  to  life,  or  save  the  soul  which  he  has  ruined  ? 
No ;  nor  would  it  avail  should  he  offer  thousands  of  rams,  or 


OF    PARENTAL  UNFAITHFULNESS. 


373 


ten  thousands  of  rivers  of  oil ;  for  God  expressly  declared  that 
the  sin  of  Eli's  house  should  not  be  purged  with  offering  nor 
sacrifice  forever.  What  then  can  take  away  the  guilt,  and 
procure  the  pardon  of  such  a  parent?  Is  there  any  way,  or 
must  he  perish  ?  There  is  a  way.  The  blood  of  Christ  cleans- 
eth  from  all  sin ;  and  surely  such  a  parent  needs  it  all,  nor  could 
any  thing  short  of  this  precious  atoning  blood,  make  satisfaction 
for  this  irreparable  mischief  which  his  neglect  has  occasioned. 
If  then  there  be  any  present,  who  are  guilty  of  this  sin,  any, 
who  fear  that  by  their  bad  example,  or  their  neglect,  they  have 
occasioned  the  ruin  of  an  immortal  soul,  we  would  point  them 
to  Christ  for  relief  and  pardon.  By  his  blood  even  those  who 
have  destroyed  others  may  themselves  be  saved  from  destruction, 
if  their  repentance  be  sincere ;  for  he  has  declared  that  all  man- 
ner of  sin  and  blasphemy,  not  committed  against  the  Holy 
Ghost,  shall  be  forgiven  to  the  penitent.  But  if  any,  who  are 
guilty  of  this  sin,  do  not  repent  and  apply  to  the  Saviour  for 
pardon,  the  oath  of  God  stands  against  them,  that  their  iniquity 
shall  not  be  purged  forever.  My  friends,  let  all  who  are  parents 
think  of  this,  and  beware  of  this  ruinous,  this  aggravated,  this 
almost  unpardonable  sin.  Chasten  thy  son,  says  the  wise  man, 
while  there  is  yet  hope,  nor  let  thy  soul  spare  for  his  crying  ;  for 
he  that  spareth  correction  hateth  his  son,  but  he  that  loveth  him 
Avill  chasten  him  betimes.  Thou  shalt  scourge  him  with  the 
rod,  and  shalt  deliver  his  soul  from  hell. 

2.  If  there  are  any  children  or  youth  now  present,  whose 
parents  do  not  restrain  them,  and  who  make  themselves  vile  by 
indulging  in  vicious  or  sinful  practices,  they  may  learn  from  this 
subject,  what  will  be  their  fate,  unless  repentance  prevent. 
Children  and  youth,  I  am  now  speaking  to  you.  You  are  deeply 
•interested  in  this  subject.  Remember  the  character  and  the  fate 
of  Eli's  sons.  They  made  themselves  vile,  and  God  slew  them. 
Remember  that  a  quarrelsome  temper,  disobedience  to  parents, 
idleness,  neglect  of  the  Sabbath,  and  the  Bible,  profane  and 
indecent  language,  falsehood,  and  every  kind  of  vicious  indul- 
gence, render  you  vile  in  the  sight  of  God,  and  are  the  high 
road  to  poverty  and  contempt  in  this  world,  and  everlasting 
wretchedness  in  the  next.  Remember  too  that,  if  your  parents 
do  not  forbid,  and  punish  you  for  these  sins,  that  will  not  excuse 
you  in  the  sight  of  God.    Eli  did  not  restrain  his  sons,  and  yet 


374 


PARENTAL    UNFAITHFULNESS,  ETC. 


God  destroyed  them.  But  if  any  of  you,  who  have  religious 
jiarents,  pursue  such  courses  in  defiance  of  their  admonitions, 
your  doom  will  be  still  worse.  There  is  no  more  certain  fore- 
runner of  ruin  in  this  world  and  the  next,  than  habitual  disregard 
to  the  counsels  and  warnings  of  such  parents.  We  are  told 
that  Eli's  sons  hearkened  not  to  their  father,  because  the  Lord 
would  slay  them;  and  if  any  children  present  refuse  to  obey 
their  parents,  it  gives  reason  to  fear  that  God  intends,  in  like 
manner,  to  destroy  them. 


SEKMON  LXXVIII. 


THE  INiaUITY  OF  THE  FATHERS  VISITED  UPON 
THEIR  CHILDREN. 


Visiting  the  iniquity  of  tlie  fathers  upon  the  children,  and  upon  the  children's 
children,  unto  the  third  and  fourth  generation. — Exodus  xxxiv.  7. 

In  this  passage  we  have  a  part  of  the  name  of  Jehovah,  as 
proclaimed  by  himself.  In  the  preceding  chapter  we  find  Moses 
praying  for  a  manifestation  of  those  attributes  in  which  the 
divine  glory  essentially  consists.  I  beseech  thee,  said  he,  show 
me  thy  glory.  This  request  God  answered  by  saying,  I  will 
make  all  my  goodness  to  pass  before  thee ;  and  will  proclaim 
before  thee  the  name  of  the  Lord.  This  promise  he  fulfilled. 
The  Lord,  says  the  inspired  penman,  descended  in  a  cloud,  and 
proclaimed  the  name  of  the  Lord.  And  the  Lord  passed  by 
before  him,  and  proclaimed,  Jehovah,  Jehovah  God,  merciful 
and  gracious,  long  suffering,  and  abundant  in  goodness  and 
truth ;  keeping  mercy  for  thousands ;  forgiving  iniquity,  trans- 
gression and  sin  ;  and  by  no  means  clearing  the  guilty ;  visit- 
ing the  iniquity  of  the  fathers  upon  the  children,  and  upon  the 
children's  children,  unto  the  third  and  fourth  generation.  On 
hearing  this  adorable  name,  thus  proclaimed,  Moses  made  haste, 
and  bowed  his  head,  and  worshipped  ;  thus  expressing  his  cor- 
dial acquiescence  in  all  that  God  had  revealed  respecting  his 
character,  and  the  maxims  of  his  government.  Everyone  who 
possesses  the  temper  of  Moses,  will  feel  disposed,  on  hearing 


376  THE    INIQUITY    OF    THE  FATHERS 

this  name,  to  follow  his  example.  But  it  is  more  than  probable 
that  all  present  do  not  possess  his  temper;  and  that  some,  on 
hearing  that  part  of  God's  name  which  has  been  read  as  our 
text,  will  rather  feel  disposed  to  ask,  how  can  it  be  just,  how 
can  it  be  made  to  appear  consistent  with  our  ideas  of  perfect 
rectitude,  for  God  to  visit  the  iniquity  of  men  upon  their  poster- 
ity ;  or,  as  the  expression  evidently  means,  to  punish  children, 
and  children's  children,  for  the  sins  of  their  parents?  To  answer 
these  questions  by  stating  the  true  import  of  the  passage,  and 
showing  that  the  method  of  proceeding,  which  it  describes,  is 
perfectly  just,  is  my  design  in  the  present  discourse. 
With  this  view,  I  remark, 

1.  That  this  passage  has  no  reference  whatsoever,  to  God's 
treatment  of  mankind,  in  a  future  state.  It  does  not  mean  that 
God  will  punish  children  in  a  future  state  for  the  sins  of  their 
parents ;  but  the  visitation  or  punishment  which  it  threatens,  is 
exclusively  temporal.  This  is  evident  from  a  passage  in  the 
eighteenth  chapter  of  Ezekiel,  when  God,  speaking  of  the  death 
to  which  his  law  dooms  transgressors,  says.  The  soul  that  sin- 
neth,  it  shall  die.  The  son  shall  not  bear  the  iniquity  of  the 
father,  neither  shall  the  father  bear  the  iniquity  of  the  son.  In 
another  passage,  he  says,  The  fathers  shall  not  die  for  their 
children,  neither  shall  the  children  die  for  the  fathers ;  but  every 
man  shall  die  for  his  own  sin.  The  same  truth  is  clearly  taught 
in  the  many  passages  which  assure  us,  that,  at  the  judgment 
day,  God  will  reward  every  man  according  to  his  works.  Not, 
you  will  observe,  according  to  the  works  of  his  parents,  but 
according  to  his  own  works;  nor  is  the  smallest  intimation  to  be 
found  in  the  Bible,  that,  in  dispensing  eternal  rewards  and  pun- 
ishments, God  will  pay  any  regard  to  the  conduct  of  a  man's 
ancestors,  whatever  it  may  have  been.    I  remark, 

2.  That  God  never  visits  children  even  with  temporal  judg- 
ments for  the  sins  of  their  parents,  unless  they  imitate,  and  thus 
justify  their  parents'  offences.  This,  he  himself  declares,  in  the 
most  positive  and  unequivocal  manner.  The  impious  Jews, 
while  suffering  the  just  punishment  of  their  own  offences,  made 
use  of  this  proverb ;  The  fathers  have  eaten  sour  grapes,  and 
the  children's  teeth  are  set  on  edge ;  that  is,  our  fathers  have 
sinned,  and  we,  their  children,  are  punished  for  it.  They  thus 
justified  themselves  by  insinuating  that  the  calamities  which 


VISITED    UPON    THE    CHILDREN.  377 

they  suffered  were  not  the  consequence  of  their  own  conduct, 
and  at  the  same  time,  accused  God  of  injustice.  The  ways  of 
the  Lord,  said  they,  are  not  equal,  or  equitable.  For  this  impi- 
ous and  groundless  complaint,  God  severely  reproves  them,  de- 
clares that  they  shall  no  more  use  this  proverb,  and  shows,  iu 
the  clearest  manner,  that  they  had  no  cause  to  use  it.  He 
assures  these  murmurers  that,  if  a  wicked  man  has  a  son  who 
sceth  all  his  father's  sins,  and  considereth  and  doeth  them  not, 
but  executeth  God's  judgments,  and  walketh  in  his  statutes,  he 
shall  not  die  for  the  iniquity  of  his  father,  but  shall  surely  live. 
With  this  assurance,  the  divine  conduct,  as  described  in  the  Old 
Testament,  corresponds.  Hezekiah,  Josiah,  and  many  other 
pious  men  were  the  children  of  exceedingly  wicked  parents ; 
but  as  they  shunned  the  sins  of  their  fathers,  and  were  supreme- 
ly devoted  to  God,  they  enjoyed  his  favor  in  a  very  high  degree, 
and  were  visited  with  no  marks  of  displeasure  on  account  of 
their  progenitors. 

There  is,  however,  one  apparent  exception  to  these  remarks, 
which  must  be  noticed.  It  is  evident  from  facts,  that  even 
pious  children  often  suffer  in  consequence  of  the  wicked  con- 
duct of  their  parents.  If  a  father  be  idle,  or  extravagant ;  if 
he  squander  his  property  by  gaming,  or  intemperance,  or  des- 
troy his  reputation  by  scandalous  crimes,  or  ruin  his  constitu- 
tion by  sensual  indulgences;  his  children,  and  perhaps  his  chil- 
dren's children,  may  suffer  in  consequence  ;  nor  will  any  degree 
of  piety  always  shield  them  from  such  suflFerings.  Those  suf- 
ferings ought  not,  however,  to  be  considered  as  punishments 
inflicted  by  God ;  but  merely  as  the  natural  consequences  of 
their  parents'  misconduct ;  and  even  these  consequences,  though 
painful,  will  be  overruled  for  their  benefit ;  for  all  things  work 
together  for  good  to  them  that  love  God.  It  must,  however,  be 
added,  that  the  sinful  example  and  conduct  of  wicked  parents 
has  a  most  powerful  tendency  to  prevent  their  children  from 
becoming  pious,  to  induce  them  to  pursue  vicious  courses,  and 
thus  to  bring  upon  them  divine  judgments.  Such  parents  sel- 
dom, if  ever,  give  their  children  good  advice,  or  a  religious  ed- 
ucation, but  suffer  them  to  grow  up,  almost  without  restraint, 
with  a  bad  example  in  its  most  influential  form,  ever  before 
their  eyes.  Hence,  wickedness  often  descends  in  families  from 
generation  to  generation,  b,ecoming  more  deep  and  inveterate  as 


378  THE    INIQUITY    OF    THE  FATHERS 

it  descends,  till  long  delayed  vengeance  overtakes  the  guilty 
race,  and  blots  their  very  name  from  the  earth.    I  remark, 

3.  That  our  text  describes  God's  method  of  proceeding  with 
nations,  and  civil  or  ecclesiastical  communities,  rather  than  with 
individuals.  I  do  not  say  that  it  has  no  reference  to  individu- 
als, but  that  it  refers  principally  to  nations,  states  and  churches. 
It  seems  designed  to  teach  us  that  God  often  visits  one  genera- 
tion with  national  judgments,  on  account  of  the  sins  of  preceding 
generations ;  or  in  other  words,  that  in  punishing  a  nation,  at 
one  period  of  its  existence,  he  has  respect  to  sins  of  which  it 
had  been  guilty  during  former  periods.  For  instance,  when  he 
doomed  the  Canaanites  to  destruction,  he  had  respect  not  only 
to  the  sins  of  that  generation  which  was  destroyed,  but  to  all 
the  sins  of  which  the  nation  had  been  guilty,  from  the  eom- 
mencement  of  its  poUtical  existence.  This  is  evident  from  his 
informing  Abraham  that  the  Canaanites  could  not  be  immedi- 
ately destroyed,  because  their  iniquity  was  not  then  full ;  but 
that  after  four  generations  should  have  passed  away,  their  meas- 
ure would  be  full,  and  their  destruction  would  be  effected.  In 
a  similar  manner  he  dealt  with  the  Amalekites.  That  nation 
made  a  cruel,  treacherous,  and  unprovoked  assault  upoii  the 
Israelites  in  the  wilderness.  God  then  declared  that  he  would 
punish  the  nation  of  Amalek  for  that  offence ;  but  the  punish- 
ment was  deferred  for  some  hundreds  of  years,  and  was  then 
inflicted  with  awful  severity;  and  the  destruction  of  the  Amalek- 
ites which  then  took  pUice,  was  expressly  stated  to  be  on  ac- 
count of  the  sin  committed  so  many  years  before,  by  a  preceding 
generation. 

By  similar  maxims  God  was  governed,  in  his  dealings  with 
the  Jews.  The  Babylonish  captivity  was  designed  as  a  pun- 
ishment, not  only  for  the  sins  of  that  generation,  which  was 
actually  carried  away,  but  for  the  sins  of  the  preceding  genera- 
tion. And  so  the  present  dispersion  of  the  Jews,  with  all  the 
calamities  which,  for  eighteen  hundred  years,  have  overwhelm- 
ed that  devoted  people,  is  a  continued  expression  of  the  divine 
displeasure  against  the  sin  of  which  their  fathers  were  guilty,  in 
crucifying  the  Son  of  God,  of  whom  they  said,  His  blood  be  on 
us  and  on  our  children.  Our  Saviour  himself  said  to  that  gene- 
ration, by  whom  he  was  crucified,  Fill  ye  up  the  measure  of 
your  fathers,  that  upon  you  may  come  all  the  righteous  blood, 


VISITED    UPON    THE  CHILDREN. 


379 


shed  from  the  foundation  of  the  world ;  from  the  blood  of  righ- 
teous Abel  to  the  blood  of  Zacharias  whom  ye  slew  between  the 
temple  and  the  altar.  That  we  may  perceive  the  justice,  wis- 
dom and  propriety  of  this  method  of  proceeding,  it  is  necessary 
to  consider  the  following  things. 

It  is  indispensably  necessary  to  the  perfection  of  God's  moral 
government  that  it  should  extend  to  nations  and  communities, 
as  well  as  to  individuals.  This,  I  conceive,  is  too  evident  to 
require  proof;  for  how  could  God  be  considered  as  the  moral 
governor  of  the  world,  if  nations  and  communities  were  ex- 
empt from  his  government?  Again,  if  God  is  to  exercise  a 
moral  government,  over  nations  and  communities,  by  reward- 
ing or  punishing  them  according  to  their  works,  the  rewards 
and  punishments  must  evidently  be  dispensed,  in  this  world ; 
for  nations  and  communities  will  not  exist,  as  such,  in  the  world 
to  come.  In  that  world,  God  must  deal  with  men,  considered 
simply  as  individuals.  Further,  it  seems  evidently  proper,  that 
communities  as  well  as  individuals,  should  have  a  time  of  trial 
and  probation  allowed  them  ;  that  if  the  first  generation  prove 
sinful,  the  community  should  not  be  immediately  destroyed,  but 
that  the  punishment  should  be  suspended,  till  it  be  seen  wheth- 
er the  nation  will  prove  incorrigible,  or  whether  some  succeed- 
ing generation  will  not  repent  of  the  national  sins,  and  thus  avert 
national  judgments.  Now  it  is  evident,  that  if  God  thus  waits  up- 
on nations,  as  he  does  upon  individuals,  and  allows  them  a  sea- 
son of  probation,  a  space  for  repentance,  he  cannot  destroy  them, 
until  many  generations  of  sinners  are  laid  in  their  graves.  Be- 
sides, by  thus  suspending  the  rod,  or  the  sword  over  a  nation, 
he  presents  to  it  powerful  inducements  to  reform.  He  appeals 
to  parental  feelings,  to  men's  affection  for  their  posterity  ;  and 
endeavors  to  deter  them  from  sin,  by  the  assurance  that  their 
posterity  will  suffer  for  it.  In  connection  with  these  remarks, 
we  must  recollect,  what  has  been  already  stated,  that  God  never 
punishes  a  generation  for  the  sins  of  its  ancestors,  unless  it  imi- 
tates their  conduct,  unless  it  is  guilty  of  similar  or  more  aggra- 
vated offences,  and  thus  justifies  the  wicked  conduct  of  preced- 
ing generations.  Besides,  as  sinful  nations,  like  individuals, 
if  they  do  not  reform,  usually  become  worse,  it  will  ever  be 
found  that  the  last  days  of  a  nation,  are  its  worst  days,  and 
that  the  generation  which  is  destroyed,  is  more  abandoned  than 


380 


THE     INIQUITY    OF    THE  FATHERS 


all  preceding  generations.  1  will  only  add,  that  when  God  for- 
sakes or  destroys  a  nation,  for  its  national  sins,  he  does  not  inflict 
more  upon  that  generation  which  is  destroyed,  than  its  own  sins 
deserve,  though  he  punishes  them  more  severely  than  he  would 
have  done,  were  it  not  for  the  guilt  which  has  been  accumula- 
ted by  the  generations  which  have  preceded  it.  From  these 
statements  and  considerations,  I  conceive  that  not  only  the 
justice,  but  the  wisdom  and  propriety  of  the  divine  proceedings, 
must  appear  evident  to  every  calm  and  unprejudiced  mind.  If 
doubts  respecting  it  still  remain,  permit  me  to  attempt  their  re- 
moval by  the  following  statement. 

Suppose  that  from  the  commencement  of  our  existence  as  a 
nation,  some  other  nation  had  without  provocation  treated  us  in 
the  most  hostile  and  injurious  manner,  interrupting  our  com- 
merce, murdering  our  fellow-citizens,  and  finally,  forcibly  seiz- 
ing, and  unjustly  retaining  a  part  of  our  territory.  Suppose  the 
generation  by  whom  these  acts  of  hostility  were  committed,  to 
be  all  laid  in  their  graves,  and  a  new  generation  to  succeed, 
who,  instead  of  making  any  reparation  for  the  injuries  we  had 
sustained  from  their  fathers,  should  repeat  the  same  injuries, 
and  retain  the  territory  which  they  had  unjustly  acquired : 
Should  we  not  feel  that  we  had  just  cause  of  complaint  against 
this  new  generation :  that  they  were,  in  efiect,  accessaries  in 
the  crimes  of  their  fathers,  and  deserving  of  the  punishment 
due  to  those  crimes  7  And  supposing  war,  in  any  case,  to  be 
just,  should  we  not  feel  it  just  to  make  war  upon  that  nation, 
at  any  succeeding  period  of  its  existence,  so  long  as  its  offences 
were  repeated,  and  the  territory  which  it  had  unjustly  acquired 
was  retained  7  My  hearers,  God's  visiting  the  iniquities  of  the 
fathers  upon  the  children,  implies  no  more  than  is  involved  in 
this  supposition.  Who  then  will  deny  his  method  of  proceeding 
to  be  just? 

My  hearers,  the  subject  we  have  been  considering,  v/ould,  at 
any  time,  be  interesting  and  instructive,  but  there  is  something 
in  our  present  situation,  which  renders  it,  at  this  time,  pecul- 
iarly so.  As  a  community,  we  are  just  entering  on  a  new  mode 
of  political  existence.  We  are  now  separated  from  our  parent 
State,  and  have  no  further  concern  in  its  sins  or  its  virtues,  ex- 
cept what  results  from  our  connection  with  it,  as  members  of 
the  Union.    But  though  we  have  no  other  concern  with  the  sins 


VISITED    UPON    THEIR    CHILDREN.  381 

of  which  it  may  hereafter  be  guilty,  it  is  evident  from  our 
subject  that  we  are  still  deeply  interested  in  the  sinfulness  and 
guilt  contracted  by  that  State,  during  the  period  of  our  political 
connection  with  it.  In  that  sinfulness  we  shared  ;  in  accumulat- 
ing that  guilt  we  assisted,  and  should  God  visit  our  parent 
State  for  its  sins,  we  must  expect  to  share  in  the  visitation,  un- 
less previous  repentance  and  reform  prevent.  Had  the  State,  at 
the  period  of  our  separation,  been  burdened  with  a  debt  which 
it  was  unable  to  discharge,  we  must  have  been  charged  with 
our  proportion  of  it ;  and  the  same  remark  will  apply  to  the 
debt  which  is  due  to  divine  justice.  It  becomes  us,  then,  to  look 
back  and  inquire  of  what  sins  the  State  was  guilty  during  our 
connection  with  it.  With  respect  to  the  primitive  fathers,  or  first 
settlers  of  the  State,  it  was  intimated  in  the  morning,  that  they 
were,  in  a  very  uncommon  degree,  devoted  to  God.  No  other 
nation  can  boast  of  such  ancestors,  to  no  other  nation  has  so 
small  a  share  of  guilt  been  transmitted  by  its  founders.  But  it 
is  too  evident  to  require  proof,  that  our  immediate  ancestor  have 
sunk  very  far  below  the  standard  of  their  forefathers.  The 
progress  of  those  vices  which  principally  tend  to  draw  down 
divine  judgments  upon  a  people,  has  been  constant,  rapid,  and 
highly  alarming.  Dissipation,  intemperance,  profanation  of  the 
Sabbath,  neglect  of  divine  institutions,  and  profane  language 
have  burst  in  upon  us  like  an  overwhelming  flood.  The  prev- 
alence of  perjury,  or  false  swearing,  is,  if  possible,  still  more 
alarming.  To  say  nothing  of  the  little  regard  paid,  in  many 
cases,  to  oaths  of  office,  how  terribly  have  our  commercial 
transactions,  for  some  years,  been  polluted  by  this  crime  !  Of 
what  palpable  perjuries  have  great  numbers  of  our  fellow-citi- 
zens been  guilty,  both  at  home  and  in  foreign  lands  ;  and  how 
largely  have  those  who  employed  them,  participated  in  the 
gtiilt !  We  may  think  little  of  this,  and  flatter  ourselves  that 
customary  oaths  are  trifles ;  but  be  assured,  my  hearers,  that 
when  God  is,  on  any  occasion,  called  to  bear  witness  to  a  trans- 
action, he  witnesses  it ;  and  wo  be  to  the  wretch  who  calls  upon 
the  God  of  truth  to  bear  witness  to  a  lie.  God  will  not  hold 
him  guiltless  who  taketh  his  name  in  vain;  nor  will  he  hold  a 
nation  or  community  guiltless  in  which  this  sin  prevails.  Even 
you,  my  hearers,  would  think  it  the  greatest  of  insults  should  a 
man  impudently  call  upon  you  to  testify  to  the  truth  of  a 


382 


THE    INIQUITY    OF    THE  FATHERS 


known  lie.  With  what  feelings,  then,  must  the  God  of  truth 
hear  himself  so  frequently  called  upon  to  bear  such  testi- 
mony ? 

But  to  return  from  what  is,  perhaps,  a  digression;  —  if  these 
and  other  sins  have  grossly  prevailed,  in  our  parent  State,  and 
in  this  part  of  it,  during  the  period  of  our  political  union,  then, 
unless  we  repent  of  these  sins;  and  much  more,  if  we  per^st 
in  them,  we  may  be  certain  that  God  will,  sooner  or  later,  visit 
upon  us  the  iniquity  of  our  fathers.  We  shall  commence  our 
separate  existence  with  our  measure  of  iniquity  partly  filled, 
and  our  own  sins  will  soon  fill  it  to  the  brim. 

In  the  second  place,  this  subject  will  teach  us  not  only  to  re- 
flect upon  the  past,  but  to  look  forward  to  the  future.  If  God 
in  his  dealings  with  civil  communities,  visits  the  sins  of  parent-s 
upon  their  children,  then  he  will  visit  our  sins  upon  our  children. 
We  shall  suffer  for  them  in  the  world  to  come,  and  they  will 
suffer  for  them  in  this  world.  We  often  speak  of  acting  for  our 
posterity,  of  providing  for  their  happiness  ;  but  in  no  way  can 
we  promote  their  happiness  so  effectually,  as  by  abstaining  from 
sin  ;  in  no  way  can  we  do  more  to  destroy  it,  than  by  continu- 
ing in  sin.  We  profess  to  have  been  actuated,  partly  at  least, 
if  not  principally,  by  a  concern  for  their  interest,  in  seeking  the 
Reparation  which  has  taken  place.  But  what  will  it  avail  for 
them  to  be  a  separate  State,  if  we  indirectly  separate  them  from 
the  favor  and  blessing  of  heaven  '?  AVhat  will  it  avail  to  be- 
queath to  them  our  civil  and  religious  privileges,  if  the  bequest, 
in  consequence  of  our  sins,  is  accompanied  with  heaven's  curse? 
A  measure  of  iniquity  nearly  full  is  a  terrible  inheritance  to 
bequeath  to  posterity.  Yet  such  an  inheritance  we  shall  cer- 
tainly transmit  to  them,  unless  a  more  general  reformation, 
than  there  seems  any  reason  to  expect,  should  prevent.  May 
God  have  mercy  upon  our  posterity,  for  I  fear  we  shall  have 
none. 

In  the  third  place,  this  subject  may  be  interesting  and  instruc- 
tive to  many  of  us,  not  only  as  members  of  the  community  to 
which  we  belong,  but  as  individuals.  Are  there  any  present, 
who  are  descended  from  a  long  line  of  irreligious  ancestors ; 
who  can  scarcely  find,  among  their  progenitors,  one  devoted  ser- 
vant of  God  7  Surely,  such  have  reason  to  tremble,  lest  a  curse 
should  be  entailed  upon  a  race,  which  has  been  so  long  estran- 


VISITED    UPON    THEIR    CHILDREN.  383 

ged  from  God.  Are  there  any  whose  immediate  ancestors  have 
lived  without  God,  in  the  world?  Let  such  remember  that  if 
they  would  not  be  visited  for  the  sins  of  their  fathers,  they  must 
forsake  their  fathers'  sinful  ways.  Are  there  any,  who,  while 
their  parents  remain  strangers  to  God,  have  been  led  to  know 
and  serve  him  themselves?  What  reason  have  such  to  bless 
and  adore  the  sovereign  mercy,  which,  instead  of  leaving  them 
under  the  load  of  derived  and  personal  guilt,  has  visited  them 
with  salvation.  Are  there  parents  present,  who  know  not  God? 
It  surely  becomes  them  to  lay  this  subject  seriously  to  heart, 
lest  they  should  treasure  up  wrath  for  their  descendants.  Let 
me  entreat  such  parents  to  reflect  how  soothing,  how  delightful 
it  must  be  to  be  able,  in  their  expiring  moments,  to  bequeath  to 
their  children,  and  their  children's  children,  the  blessing  of  a 
pious  father ;  to  be  able,  with  dying  Jacob,  to  say,  The  God  of 
my  fathers,  the  God  who  has  fed  me  all  my  life  long,  the  Angel 
who  redeemed  me  from  all  evil,  bless  my  children,  and  be  their 
God.  Surely,  if  there  be  a  delightful  spectacle  on  earth,  it  is 
'hat  of  a  dying  father,  who  after  having  guided  his  children  in 
tne  way  of  peace  by  his  principles  and  example,  expires  while 
the  blessing  which  he  bequeaths  to  them,  trembles  on  his  lips. 
On  the  other  hand,  what  sight  can  be  more  dreadful  than  that 
of  a  dying  sinner, — his  own  gloomy  prospect  rendered  ten-fold 
more  dismal  by  the  reflection  that  his  own  children  are  involved 
for  time,  perhaps  for  eternity,  in  the  consequences  of  his  trans- 
gressions. 


SERMON  LXXIX. 


AN  EARLY  INTEREST  IN  GOD'S  MERCY  ESSENTIAL 
TO  A  HAPPY  LIFE. 


O  Satisfy  us  early  with  tliy  mercy ;  that  we  may  rejoice  and  be  glad  all  our 
days.— PsAiM  xc.  14. 

My  hearers,  should  all  the  youth  in  this  assembly  express 
sincerely  their  secret  wishes  and  inclinations,  it  can  scarcely  be 
doubted,  that  many  of  them  would  say  something  like  this ;  I 
should  wish  to  live  a  long  life,  to  be  allowed  to  spend  it  in 
worldly  pleasures  and  pursuits,  and  then,  just  before  its  termin- 
ation, to  be  converted,  and  prepared  for  death.  Such,  indeed, 
it  is  evident,  must  be  the  wishes  of  every  person,  who,  while  he 
is  convinced  that  religion  is  necessary,  does  not  love  it;  for 
while  he  does  not  love  religion,  while  he  regards  a  religious  life 
as  a  life  of  unhappiness,  he  will,  of  course,  wish  to  defer  the 
commencement  of  such  a  life,  as  long  as  he  can,  consistently 
with  his  own  safety.  My  youthful  hearers,  am  I  wrong  in 
supposing  that  such  are  your  wishes  1  Am  I  wrong  in  suppos- 
ing, that  if  it  were  submitted  to  your  choice,  whether  your 
conversion  should  take  place  now,  or  at  the  close  of  life,  many, 
if  not  most  of  you,  would  choose  the  latter?  If  such  would  be 
your  choice,  your  feelings  evidently  diftbr  widely  from  those  by 
which  the  pious  writer  of  our  text  was  actuated.  He  exclaims, 
O  satisfy  us  early  with  thy  mercy,  that  we  may  rejoice  and  be 
glad  all  our  days. 


god's   mercy   essential,  etc. 


385 


By  the  mercy  of  God  is  here  evidently  intended,  his  pardon- 
ing mercy.  But  God's  pardoning  mercy  is  extended,  as  the 
psalmist  well  knew,  to  none  but  the  penitent,  but  those  who 
have  really  commenced  a  religious  life.  And  he  knew  that 
none  can  obtain  such  manifestations  of  this  mercy  as  will  satisfy 
them,  except  those  who  pursue  a  religious  course  with  zeal  and 
diligence.  When  he  said,  O  satisfy  us  early  with  thy  mercy, 
he  did,  therefore,  in  effect  say.  Incline  us  early  to  enter  on  a 
religious  course  of  life,  and  to  pursue  it  with  such  zeal  and  dil- 
igence, as  shall  afford  us  satisfactory  evidence,  that  we  are 
indeed  the  children  of  God,  partakers  of  his  mercy,  and  heirs 
of  his  salvation.  The  psalmist  then,  it  appears,  thought  it 
highly  desirable,  that  men  should,  seek  and  obtain  God's  mercy; 
or,  in  other  words,  commence  a  religious  course,  in  early  life, — 
as  early  as  possible. .  The  reason  which  he  assigns  for  the 
opinion  is  particularly  worthy  of  remark.  O  satisfy  us  early 
with  thy  mercy ;  why?  that  we  may  be  happy  hereafter?  No;  ^ 
but  that  we  may  live  happily  here;  that  we  may  rejoice  and  be 
glad  all  our  days.  This  language  evidently  and  forcibly  inti- 
mates, that  if  the  young  early  seek  and  obtain  God's  pardoning 
mercy,  the  way  will  be  prepared  for  them  to  rejoice  and  be  glad 
all  their  days.  And  it  intimates  with  equal  clearness,  that,  if 
they  do  not  early  seek  and  obtain  mercy,  joy  and  gladness  can- 
not attend  them.  Or,  to  express  the  same  sentiments  in  different 
language,  he  who  in  early  youth  commences  and  diligently 
pursues,  a  religious  course,  will  be  happy  through  hfe;  but  he 
who  does  not,  at  that  period,  commence  a  religious  life,  will  not 
live  happily,  even  though  he  should  subsequently  become  relig- 
ious. That  these  intimations  are  perfectly  accordant  with  truth; 
that  every  man  who  wishes  to  rejoice  and  be  glad  all  his  days, 
must  early  seek  and  obtain  God's  pardoning  mercy,  it  is  my 
present  design  to  show.    With  this  view  I  remark, 

1.  That  a  man  may  live  happily,  that  he  may  rejoice  and  be 
glad  all  his  days,  it  is  necessary  that  he  should  be  early  freed 
from  all  fears  of  death.  That  a  man  who  is  subject  to  such 
fears,  who  regards  with  dread  an  event  which  is  constantly 
approaching,  to  which  he  is  every  moment  exposed,  and  from 
which  it  is  impossible  to  escape,  cannot  be  happy,  it  is  needless 
to  prove.  But  every  man  who  has  not  sought  and  obtained 
God's  pardoning  mercy  is,  in  a  greater  or  less  degree,  subject  to 
VOL  III  49 


386 


god's  mercy  essential 


such  fears.  Nor  is  this  any  proof  of  weakness.  It  is  perfectly 
reasonable  that  he  should  entertain  such  fears,  that  he  should 
regard  death  as  an  evil  greatly  to  be  dreaded ;  for,  to  such  a 
man,  it  must  be  the  greatest  of  all  evils,  since  it  will  separate 
him  forever  from  every  thing  which  he  values  or  loves.  And 
the  more  prosperous  he  is,  the  more  his  honors,  friends  and  pos- 
sessions increase,  the  more  reason  he  has  to  fear  an  event  which 
will  strip  him  of  them  all.  O  death,  exclaims  an  apocryphal 
writer,  how  terrible  are  the  thoughts  of  thee  to  a  man  who  is  at 
ease  in  his  possessions.  Indeed,  could  we  look  into  the  hearts 
of  men,  we  should  probably  find  that  nothing  so  much  embitters 
life  to  them,  as  apprehensions  of  death.  And  how  is  a  sinner, 
who  has  no  interest  in  God's  mercy,  to  free  himself  from  such 
apprehensions  7  Will  it  be  said,  he  may  refuse  to  think  of  death  T- 
I  answer,  he  cannot  always  banish  this  subject  from  his  thoughts 
in  a  world  like  this,  where  so  many  things  occur  which  are 
suited  to  remind  him  of  it.  Scarcely  a  day  passes  in  which  he 
does  not  meet  with  something  which  forces  upon  him  a  convic- 
tion, that  he  is  mortal ;  that  he  is  constantly  approaching  the 
grave,  and  liable  every  moment  to  fall  into  it.  But  from  this 
cause  of  unhappiness,  the  man  who  early  obtains  satisfactory 
evidence  that  he  is  a  subject  of  God's  pardoning  mercy,  is 
entirely  free.  The  Saviour  ou  whom  he  relies  came  on  purpose 
to  deliver  those,  who,  through  fear  of  death,  were  all  their  life 
time  subject  to  bondage.  This  deliverance  he  grants  to  all  who 
have  obtained  mercy  of  the  Lord,  and  enables  them  triumphant- 
ly to  exclaim,  O  death,  where  is  thy  sting  ?  O  grave,  where  is 
thy  victory?  Thanks  be  to  God,  who  giveth  me  the  victory, 
through  Jesus  Christ  my  Redeemer.  And  O,  what  a  cause  of 
iinhappiness,  what  an  oppressive  load  is  removed  from  a  man's 
mind,  when  he  can  adopt  this  language,  when  he  ceases  to  re- 
gard death  as  an  evil  to  be  dreaded  ! 

2,  That  a  man  may  rejoice  and  be  glad  all  his  days,  it  is 
necessary  that  he  should  be  freed  in  early  life  from  a  guilty 
conscience,  and  from  apprehensions  of  God's  displeasure.  That 
a  man  whose  conscience  troubles  him  cannot  be  happy,  no  one 
who  has  a  conscience  needs  be  informed.  And  that  apprehen- 
sions of  God's  displeasure  and  of  its  terrible  consequences,  must 
render  men  unhappy,  is  equally  obvious.  The  man  who  cannot 
be  happy  when  alone,  whose  own  thoughts  are  unpleasant  com- 


TO    A    HAPPY  LIFE. 


387 


panions,  who  cannot  look  into  his  own  breast  without  uneasiness, 
nor  up  to  heaven  without  terror,  nor  toward  the  eternal  world 
without  apprehension,  must  surely  be  very  far  from  deserving 
to  be  regarded  as  a  happy  man.  If  he  ever  enjoys  any  thing 
like  happiness,  it  can  be  then  only  when  he  forgets  that  he  is  an 
immortal  being,  and  that  there  is  a  God  to  whom  he  is  account- 
able. But  these  things  no  unpardoned  sinner  can  always  forget. 
The  recollection  of  them  will  return  at  intervals  to  disturb  his 
peace ;  and  if  he  has  received  much  religious  instruction,  it 
will  return  often.  The  understanding  and  conscience  of  such  a 
man  cannot  but  be  at  war  with  the  temper  which  he  indulges, 
and  with  the  course  which  he  pursues.  And  even  when  they 
are  not  actually  reproaching  him,  and  when  no  distinct  appre- 
hensions of  an  offended  God,  of  judgment  and  eternity  press 
upon  his  mind,  he  often  feels  that  indescribable  uneasiness, 
restlessness  and  dissatisfaction,  which  are  the  almost  inseparable 
attendants  of  all  who  are  not  at  peace  with  God.  Agreeably, 
we  read  that  the  wicked  are  like  the  troubled  sea,  which  cannot 
rest,  whose  waters  cast  up  mire  and  dirt;  that  they  travail  with 
pain  all  their  days;  that  a  dreadful  sound  is  in  their  ears,  that 
they  believe  not  that  they  shall  return  out  of  darkness.  But 
from  these  causes  of  unhappiness  the  man  who  is  early  satisfied 
with  God's  pardoning  mercy,  is  free.  He  knows  the  blessedness 
of  the  man  whose  iniquities  are  forgiven,  and  whose  sin  is  cov- 
ered. He  enjoys  peace  of  conscience  and  peace  with  God 
through  our  Lord  Jesus  Christ.  He  knows  that  heaven  regards 
with  an  approving  eye  the  course  which  he  pursues ;  that  God 
is  his  friend,  heaven  his  destined  home,  and  everlasting  glory 
and  felicity  his  reward.  Hence  he  can  be  happy  in  solitude; 
nay,  in  solitude  his  happiest  hours  are  spent.  He  is  not  obliged 
to  rush  into  company  for  the  sake  of  escaping  from  his  own 
thoughts.  He  is  not  obliged  to  walk  with  his  face  bent  down- 
ward to  the  earth,  lest  he  should  catch  a  glimpse  of  that 
glorious  sun  which  shines  in  heaven,  and  its  brightness  should 
pain  his  eye.  No ;  he  can  look  up  to  that  sun,  not  only  without 
pain,  but  with  delight;  for  he  rejoices  with  joy  unspeakable, 
while  contemplating  its  unsullied  and  unfading  glories.  Nor  is 
he  obliged  carefully  to  confine  his  thoughts  within  the  narrow 
circle  around  him,  lest  they  should  wander  into  the  eternal 
world,  and  bring  back  cause  of  alarm.    On  the  contrary,  he 


388 


god's   mercy  essential 


sends  them  forward  with  pleasure  to  visit  that  world;  he  fixes 
on  it  the  eye  of  delighted  contemplation,  and  anticipates  the 
hour  when  he  shall  be  permitted  to  enter  it,  for  he  regards  it  as 
the  place  where  the  objects  of  his  supreme  affections  reside,  and 
where  his  happiness  is  to  be  rendered  perfect  and  complete.  In 
a  word,  all  those  invisible  and  eternal  realities,  every  thought 
which  gives  pain  to  the  guilty,  unpardoned  sinner,  are  to  him 
sources  of  happiness.  And  at  the  same  time,  he  derives  more 
pleasure  from  temporal  blessings  than  they  ever  afford  the  sinner, 
because  he  tastes  the  goodness  of  God  in  them,  and  because  his 
enjoyment  of  them  is  less  embittered  by  fears  that  they  will  be 
taken  away.  Surely  then  the  man  who  wishes  to  enjoy  life,  to 
rejoice  and  be  glad  all  his  days,  should  seek  to  be  satisfied  early 
with  God's  mercy.  . 

3.  To  render  a  man  happy  during  the  whole  progress  of  life, 
it  is  necessary  that  he  should  be  early  freed  from  care  and 
anxiety,  and  especially  from  apprehensions  of  losing  what  he 
most  loves.  A  feeling  of  safety,  of  security,  is  indispensably 
necessary  to  our  happiness.  But  it  is  impossible  that  an  unpar- 
doned sinner  should  feel  perfectly  safe,  or  that  he  should  be  free 
from  care,  anxiety,  and  apprehension.  He  has  no  almighty 
friend,  no  father  in  heaven,  on  whom  he  can  cast  the  burden  of 
his  cares.  He  cannot  conceal  from  himself  the  fact,  that  he  is 
every  moment  liable  to  lose  all  the  objects  which  he  values  and 
loves,  and  he  knows,  that  at  death,  if  not  before,  he  must  be 
separated  from  them  all.  In  fine,  his  treasure  is  laid  up  on 
earth,  his  habitation  is  built  upon  the  ice,  his  friends  are  like 
himself,  all  frail,  dying  creatures;  and  he  has  nothing  which  he 
can  with  propriety  call  his  own;  nothing  on  which  he  can  lay 
his  hand  and  say,  this  object  at  least  is  safe.  How  then  can  he 
be  free  from  anxiety  and  apprehension,  and  how  while  subject 
to  these  can  he  be  happy  1  But  from  this  cause  of  unhappiness 
the  man  who  early  obtains  satisfactory  evidence  that  he  is  inter- 
ested in  God's  pardoning  mercy  is  free.  His  treasure,  his  portion, 
his  chief  good,  is  laid  up,  not  on  earth  but  in  heaven,  and  he 
knows  that  it  is  safe,  that  it  cannot  be  lost.  Nor  has  he  any 
reason  to  be  anxious  respecting  his  temporal  concerns,  or  his  lot 
in  life;  for  he  knoAVS  that  his  portion  is  allotted,  and  all  his 
concerns  managed  by  unerring  wisdom  and  goodness;  that  all 
things  shall  work  together  for  his  good,  and  that  it  is  his  privi- 


TO    A    HAPPY  LIFE. 


389 


lege  and  his  duty  to  be  careful  for  nothing,  but  to  cast  all  his 
cares  on  that  heavenly  Father  who  careth  for  him.  Hence  he 
can  say,  The  Lord  is  my  light  and  my  salvation,  whom  shall  I 
fear?  the  Lord  is  the  strength  of  my  life,  of  whom  shall  I  be 
afraid?  Although  the  fig  tree  should  not  blossom,  nor  fruit  be 
in  the  vine;  the  labor  of  the  olive  should  fail  and  the  fields 
should  yield  no  meat;  the  flocks  should  be  cut  off  from  the  fold, 
and  there  be  no  herd  in  the  stall ;  yet  I  will  joy  in  the  Lord,  I 
will  rejoice  in  the  God  of  my  salvation.  Nay,  though  the  earth 
should  be  removed,  and  the  mountains  be  carried  into  the  midst 
of  the  sea,  though  the  waves  thereof  should  roar  and  be  troubled, 
and  the  mountains  shake  with  the  swelling  thereof,  yet  the  Lord 
of  hosts  is  with  me,  the  God  of  Jacob  is  my  refuge. 

4.  That  a  man  may  rejoice  and  be  glad  all  his  days,  he  must 
early  learn,  in  whatsoever  state  he  is,  therewith  to  be  content. 
A  discontented  man  is,  of  course,  an  unhappy  man.  But.  it  is 
impossible  that  an  unconverted  sinner  should  be  otherwise  than 
discontented.  To  exhort  him  to  be  contented  is  the  most  idle 
thing  imaginable.  As  well  might  we  exhort  a  thirsty  man  not 
to  feel  thirst,  while  nothing  is  given  him  to  satisfy  it.  The 
reason  is  obvious.  While  the  soul  is  empty  it  cannot  but  feel 
uneasy,  dissatisfied,  discontented.  But  so  long  as  it  is  without 
God,  the  only  fountain  of  living  waters,  the  only  being  who 
can  fill  the  soul,  it  must  be  empty.  It  will  crave  something,  and 
pine  after  something,  which  it  cannot  find.  The  situation  of  a 
man  without  God,  as  it  respects  happiness,  is  like  that  of  a  man 
without  the  sun,  as  it  respects  light.  The  latter  may  surround 
himself  with  lamps,  and  thus  provide  a  supply  of  artificial  light ; 
but  his  lamps  will  often  burn  dimly,  and  will  sometimes  be 
extinguished;  and  even  while  they  burn  most  brightly,  their 
pale,  sickly  light  will  afford  but  a  poor  substitute  for  the  pure, 
reviving,  all-disclosing  radiance  of  the  sun;  a  substitute  with 
which  the  eye  could  not  long  be  satisfied.  Just  so  a  man,  who 
is  without  God  in  the  world,  may  surround  himself  with  friends 
and  earthly  possessions,  and  make  the  comfort  which  they  afford 
a  substitute  for  the  consolation  of  God,  and  the  enjoyment  of  his 
presence.  But  it  is,  at  best,  a  miserable  substitute,  a  substitute 
with  which  the  soul  cannot  be  contented.  But  far  different  is 
the  situation  of  one  who  is  satisfied  early  with  God's  mercy. 
What  the  sinner  seeks  in  vain,  he  has  found.    The  light  which 


390 


god's  mekcy  essential 


dieds  its  radiance  on  his  path,  is  furnished,  not  by  lamps,  but 
by  the  sun,  a  sun  whicli  never  sets.  The  water  which  quenches 
his  spirit  flows,  not  from  broken  cisterns,  but  from  the  inexhaus- 
tible fountain  of  living  waters.  Of  this  water,  our  Saviour 
says,  he  that  drinketh  of  it  shall  never  thirst,  but  it  shall  be  in 
him  a  well  of  water  springing  up  to  everlasting  life.  Such  a 
man  has  then  the  sources  of  contentment  in  his  own  bosom. 
He  carries  them  with  him  wherever  he  goes;  and  when  we 
recollect  that,  in  addition  to  this,  he  has  been  favored  by  the 
mercy  of  God  with  a  submissive  temper,  we  need  not  be  sur- 
prised to  hear  that  he  soon  learns  in  whatsover  state  he  is, 
therewith  to  be  content. 

Finally.  That  a  man  may  rejoice  and  be  glad  all  his  days, 
it  is  absolutely  necessary  that  he  should  early  obtain  the  mastery 
of  his  appetites  and  passions,  and  be  secured  against  the  evils 
into  which  they  would  lead  him.  What  these  evils  are,  it  is 
scarcely  necessary  to  say,  since  they  prevail  but  too  extensively 
among  us.  Look  around,  and  you  will  see  on  every  side  young 
men,  whom  appetites  and  passions  are  plunging  into  intemper- 
ance, sensuality,  and  every  species  of  vicious  excess,  and  thus 
ruining  them  not  only  for  the  future,  but  for  the  present  world. 
You  see  them  forming  habits,  whose  chains  it  will  be  exceedingly 
difficult  for  them  to  break,  and  which,  unless  broken,  will  drag 
them  aAvay  to  destruction.  And  no  young  man  can  have  any 
security  that  he  shall  not  be  left  to  form  such  habits,  unless  he 
obtains  that  security  which  is  afforded  by  God's  sanctifying 
grace  and  pardoning  mercy;  unless  he  early  commits  himself 
to  that  great  and  good  Shepherd,  who  has  engaged  to  preserve 
all  his  sheep.  Until  this  is  done,  he  is  at  the  mercy  of  every 
gust  of  temptation,  every  sudden  sally  of  appetite  and  passion. 
It  is  m  vain  that,  in  his  sober  moments,  he  resolves  not  to  yield 
to  temptation.  How  little  such  resolutions,  how  little  any  hu- 
man restraints  avail  to  secure  him,  melancholy  observation  but 
too  clearly  shows.  How  many  promising  young  men  have  we 
seen  who,  while  they  remained  under  the  parental  roof,  were 
moral,  correct,  and  apparently  fortified  against  temptation ;  but 
when  they  were  removed  from  it,  fell  an  easy  prey  to  tempta- 
tion, and  sunk  into  the  arms  of  vicious  indulgence  !  And  how 
many  have  we  seen  who,  after  passing  safely  through  the  dan- 
gerous period  of  youth,  became  the  wretched  victims  of  intern- 


TO    A    HAPPY  LIFE. 


391 


perance  in  manhood.  Presume  not  then,  young  man,  upon 
thine  own  strength.  Where  so  many  others  have  faUen,  thou 
mayest  fall.  Against  such  a  fall  thou  canst  have  no  security, 
until  thou  obtainest  the  protection  of  God.  Let  him  hold  thee 
up,  and  then,  and  then  only,  wilt  thou  be  safe.  This  safety  is 
enjoyed  by  all  who  are  satisfied  early  with  his  mercy.  They 
are  taught  and  assisted  by  his  grace  to  crucify  their  aflections 
and  lusts,  to  keep  under  appetite  and  passion  and  bring  them 
into  subjection.  They  have  a  powerful  Saviour,  a  prevalent 
intercessor  to  pray  for  them,  that  their  faith  may  not  fail ;  they 
are  within  the  protection  of  his  encircling  arm,  and  have  often 
reason  to  say  to  him.  When  my  foot  slipped,  thy  mercy,  O  Lord, 
held  me  up.  In  a  word,  though  they  may  possibly  be  left  oc- 
casionally to  fall  into  some  particular  sins,  for  their  humiliation 
and  chastisement,  they  are  infallibly  secured  against  the 
formation  of  any  vicious  habits,  for  the  power  and  truth  of  God 
are  pledged,  that  no  sin  shall  have  dominion  over  them.  On 
their  perseverance  in  a  virtuous  course,  their  friends  may,  there- 
fore, safely  rely ;  and  it  may  be  confidently  expected  that,  in 
domestic  and  social  life,  they  will  be  happy,  and  rejoice  and  be 
glad  all  their  days. 

Here  we  might  conclude  our  remarks ;  but  there  is  one  more 
view,  and  to  Christians  a  very  interesting  view,  of  the  subject 
which  it  is  necessary  to  take.  It  is  necessary  to  inquire,  how 
far  the  happiness  of  the  Christian,  after  his  conversion,  may  be 
affected  by  the  period  when  his  conversion  took  place.  In  other 
words,  will  a  man,  who  is  satisfied  early  with  God's  mercy, 
probably  enjoy  more  uninterrupted  religious  happiness  after  his 
conversion,  than  a  man  who  does  not  obtain  mercy  until  a  later 
period  of  life.  It  can  scarcely,  I  conceive,  be  doubted  that  he 
will.  A  man  who  does  not  become  religious,  till  the  season  of 
youth  is  passed  away,  must  of  course,  spend  all  the  early  part 
of  life  in  sin.  And  what  will  be  the  consequence?  He  will 
commit  many  sins,  the  recollection  of  which  must  be  painful  to 
him  as  long  as  he  lives;  he  will  lose  much  time  and  many  pre- 
cious opportunities  of  improvement,  and  of  doing  good,  'which 
he  will  afterwards  regret;  he  will  afford  his  sinful  propensities 
an  opportunity  to  become  strong;  and  it  will,  of  course,  be  more 
difficult  to  subdue  them,  and  his  future  conflicts  will  be  more 
severe.  His  imagination  will  be  polluted,  and  the  consequences 
will  trouble  him  as  long  as  he  lives. 


392  god's   mekcy  essential 

He  will,  probably,  in  some  degree,  at  least,  be  a  tempter  of 
others,  and  the  recollection  of  this  will  be  bitter  as  wormwood 
and  gall.  He  can  never  have  the  satisfaction  of  reflecting,  that 
he  gave  God  his  first  and  earliest  and  best  affections;  that  when 
the  world  was  all  fresh  and  gay  ;ind  smiling  around  him,  he 
cheerfully  forsook  all  to  follow  (Jhrist.  On  the  contrary,  it  must 
pain  him  to  reflect,  that  he  did  not  forsake  the  world,  till  he  had 
proved  its  emptiness:  that  he  did  not  follow  Christ,  until  expe- 
rience taught  hun  that  there  was  nothing  else  worth  following. 
We  may  add,  that  the  man  who  is  not  converted  until  a  late 
period,  will  more  than  probably,  indulge  in  vices,  or  form  hab- 
its, which  w  'lW  cause  him  much  unhajipiness  through  life.  Nay 
more,  it  will  not  be  at  all  strange,  should  he  injure  his  health 
and  undermine  his  constitution,  and  have  nothing  left  to  offer  to 
God,  but  a  diseased  body,  and  an  enfeebled  mind.  We  find 
Job  exclaiming,  Thou  writest  bitter  things  against  me,  and 
makest  me  to  possess  the  sms  of  my  youth,  that  is,  to  feel  their 
hitter  consequences.  David  also  prays,  that  God  would  not  re- 
member against  him  the  sins  of  his  youth;  an  intimation  that 
he  either  suffered,  or  feared,  some  evil  on  account  of  them. 
But  all  the  evils  which  have  now  been  enumerated  are  avoided 
hy  the  man  who  commences  a  religious  life  in  early  youth.  He 
is  guilty  of  no  vicious  indulgences,  he  forms  no  bad  habits,  his 
affections  are  less  entangled,  and  his  imagination  less  polluted, 
and  his  future  life  will  not  be  embittered  by  the  recollection  that 
he  has  tempted  others  to  sin  ;  that  he  has  irrecoverably  lost  his 
best  opportunities  for  improvement;  or  that  he  has  injured  his 
health  or  his  reputation  by  the  practice  of  vice.  As  he  enters 
the  narrow  path  early,  he  will  probably  make  great  progress  in 
holiness,  lay  up  much  treasure  in  heaven,  and  be  rich  in  good 
works.  And  he,  and  he  alone,  can  say  in  his  old  age,  O  Lord, 
thou  hast  been  my  hope  from  my  youth ;  now,  when  I  am  old 
and  gray-headed,  forsake  me  not.  Is  it  not  then,  most  evident, 
that  he  who  enters  on  a  religious  course  in  early  life,  will 
enjoy  more  happiness  than  one  who  commences  such  a  course 
at  a  later  period  1  And  is  it  not  equally  evident  that,  if  a  man 
would  be  glad  and  rejoice  all  his  days,  he  should  become  reli- 
gious in  early  youth  1  An  application  of  the  subject  to  several 
different  classes  in  this  assembly,  will  conclude  the  discourse. 

1.  Let  me  apply  it  to  those  among  the  young,  who  are  de- 


TO    A    HAPPY  LIFE. 


393 


ferring  the  commencement  of  a  religious  life,  because  they  / 
suppose  a  late  conversion  to  be  more  favorable  to  happiness. 
From  the  remarks  which  have  been  made,  you  may  learn,  my 
young  friends,  that  you  are  laboring  under  a  great  mistake ; 
that  by  delaying  to  seek  and  obtain  mercy  of  the  Lord,  you  are 
not  only  losing  much  present  happiness,  but  exposing  yourselves 
to  many  evils,  and  taking  the  most  effectual  way  to  render  your 
whole  future  lives  less  happy.  If  you  wish  to  rejoice  and  be 
glad  all  your  days,  you  must,  believe  me,  you  must,  commence 
a  religious  life  without  delay.  If  a  man  intended  to  cultivate  a 
field,  would  it  not  be  unwise  to  defer  the  commencement  of  his 
labors  until  the  proper  seed-time  had  passed  away?  If  a  man 
intended  to  become  a  scholar,  would  it  not  be  unwise  to  spend 
his  childliood  and  youth  in  idleness?  Equally  unwise  is  it  for 
you  to  defer  the  commencement  of  a  religious  life  till  the  sea- 
son of  youth  is  passed.  It  would  be  thus  unwise,  even  could 
you  be  sure  of  being  converted  at  any  future  period.  But  you 
cannot  be  sure  of  this.  On  the  contrary,  experience  and  obser- 
vation combine  with  the  Scriptures  to  teach  us,  that  those  who 
do  not  become  religious  in  early  life,  will  very  probably  never 
become  religious  at  all.  O,  then,  if  you  mean  ever  to  hear 
God's  voice,  hear  it  to-day,  and  do  not  by  delay  harden  your 
hearts. 

2.  Are  there  any  in  this  assembly  who  were  converted  and 
satisfied  with  God's  mercy  in  early  life?  If  so,  they  may  learn 
from  this  subject  what  cause  they  have  for  gratitude  and  joy. 
They  who  obtain  mercy  at  any  period  of  life  have  unspeakable 
cause  for  thankfulness.  But  none  have  so  much  reason  for 
thankfulness  as  they  who  obtain  it  early.  They  can  scarcely 
conceive  how  many  evils  and  dangers  and  sufferings  they  have 
escaped  by  an  early  conversion.  Let  them  then  show  their  grat- 
itude by  improving  diligently  the  long  space  which  is  afforded 
them  to  become  rich  in  good  works  and  make  more  than  ordi- 
nary advances  in  religion.  And  let  them  consider  how 
disgraceful  it  will  be,  if  after  spending  a  long  life  in  the  school 
of  Christ,  they  should  at  last  be  found  babes  in  knowledge  and 
happiness. 

3.  From  this  subject  those  Christians  who  did  not  seek  and 
obtain  mercy  in  early  life,  may  learn  that  they  will  have  nn 
reason  to  wonder  or  complain  if  they  should  continue  to  feel, 

VOL.  m.  50 


394  god's  mercy  essential,  etc. 

as  long  as  they  live,  some  of  the  evil  consequences  of  their 
early  neglect  of  religion,  and  of  their  youthful  follies  and  sins. 
There  are  some  evils  of  this  kind  which  religion  does  not  re- 
move, and  which  it  cannot  be  expected  she  should  remove. 
Should  a  young  man,  while  engaged  in  some  vicious  puisuit, 
lose  a  limb  or  an  eye,  and  afterwards  become  religious,  could 
it  be  expected  that  religion  would  restore  the  limb  or  the  eye 
which  he  had  lost  1  or  would  it  be  reasonable  for  him  to  com- 
plain on  this  account  1  And  if  a  man  wastes  his  childhood  and 
youth  in  sin,  and  afterwards  becomes  a  Christian,  can  he  justly 
complain,  though  he  should  still  suffer  for  his  folly,  though  his 
sinful  propensities  and  habits  should  give  him  more  than  ordi- 
nary trouble;  or  though  he  should  make  less  progress  and 
enjoy  less  happiness  than  he  otherwise  would?  Certainly  not. 
Let  him  ascribe  all  his  sufferings  to  their  true  cause,  let  him 
trace  them  up  to  his  early  sins,  and  let  him  submissively  say. 
The  Lord  exacts  of  me  less  than  my  iniquities  deserve.  I  will 
bear  the  indignation  of  the  Lord,  because  I  have  sinned  against 
him. 


SERMON  LXXX. 


SIN  AVOIDED  BY  CONSIDERATIONS  OF  GOD, 


How  can  I  —  Bin  against  God  ?  —  Genesis  xxxix.  9. 


This,  my  hearers,  is  the  genuine  language  of  a  pious  heart. 
It  ought  to  be  the  language  of  every  heart.  To  every  tempter, 
to  every  temptation,  our  invariable  reply  should  be,  How  can  I 
sin  against  God !  To  persuade  you  to  make  this  reply,  when- 
ever you  are  tempted  to  sin,  is  my  present  design.  And  perhaps 
I  cannot  prosecute  this  design  more  effectually,  than  by  attempt- 
ing to  show  you  what  is  implied  in  the  language  which  we  wish 
you  to  adopt.    This  therefore  I  propose  to  do. 

The  meaning,  the  force  of  this  language  lies  almost  entirely 
in  the  word  God.  And  O  how  many  reasons,  why  we  should 
not  sin  against  him,  are  wrapped  up  in  this  one  word!  Could 
we,  my  hearers,  make  you  see  the  full  import  of  this  word; 
could  we  pour  upon  your  minds  the  overwhelming  flood  of 
meaning  which  it  contains,  you  would  feel,  that  no  additional 
motives  were  necessary,  to  deter  you  from  sinning  against  him 
whose  name  it  is.  But  this  we  cannot  do.  Could  we  take  this 
one  word  for  our  theme,  and  expatiate  upon  it  through  eternity, 
we  should  be  able  to  tell  you  but  a  part,  a  small  part,  of  its 
meaning.  All  we  can  do  is,  to  tell  you  something  of  what  it 
means,  in  the  mind,  in  the  mouth  of  a  pious  man.  Suppose 
such  a  man  placed  before  you.    Suppose  you  see  him  assailed 


396 


SIN     AVOIDED  BY 


and  urged  to  sin,  by  every  temptation  to  wliich  human  nature 
can  be  exposed.  Suppose  that  on  the  one  hand,  the  world  holds 
up  all  her  pleasures,  riches  and  honors,  and  says  to  him,  AH 
these  things  will  I  give  thee,  if  thou  wilt  consent  to  sin.  And 
suppose  that,  on  the  other  hand,  she  places  before  him  poverty, 
imprisonment,  contempt,  torture,  and  death,  and  says,  To  all 
these  evils  I  doom  thee,  if  thou  refuse  to  sin.  Then  hear  him 
reply,  How  can  I  sin  against  God?  and  listen  while  he  tells  you 
what  he  means  by  this  language.  Notice  his  expressions;  weigh 
well  the  reasons  which  he  assigns,  and  see  whether  he  does  not 
act  wisely,  whether  he  does  not  constrain  you  to  justify  his 
conduct  in  refusing  to  yield  to  temptation  and  sin  against  God. 
And  if  you  feel,  as  we  proceed,  that  he  completely  justifies  him- 
self in  the  eye  of  reason,  that  he  speaks  and  acts  wisely,  then 
make  his  language  and  his  conduct  your  own. 

1.  God,  you  may  understand  the  good  man  as  saying,  is  a 
being  of  perfect,  of  infinite  excellence.  His  works,  as  well  as 
his  word,  assure  me  that  he  is  so.  They  assure  me  that  from  him 
comes  every  good  and  perfect  gift;  that  he  is  the  Father  of  lights, 
the  source  of  all  the  intellectual  and  moral  excellence,  which  is 
possessed  by  creatures,  whether  in  heaven,  or  on  earth.  Now 
there  must  be  more  in  the  fountain,  than  there  is  in  all  the  streams 
■which  proceed  from  it.  There  must  be  more  excellence  in  the 
Creator,  than  in  all  the  creatures  which  he  has  formed.  How 
then  can  I  sin  against  him?  There  are  many  of  my  fellow 
creatures,  who  possess  much  intellectual  and  moral  excellence, 
and  whom  1  should  therefore  be  unwilling  to  oflend.  And  ought 
I  not,  then,  I  appeal  to  you  whether  I  ought  not,  to  be  far  more 
unwilling  to  offend  him,  who  is  the  source  of  all  excellence? 
who  is  excellence  itself?  Do  you  ask  me  to  be  more  particular? 
I  reply,  God  is  holy.  He  is  t.'ie  thric  J  Foh,  O  .ie;  he  cannot  look 
on  sin,  but  with  the  deepest  abhorrence.  How  then  can  I  sin 
against  him  ?  How  can  I  insult  his  spotless  purity,  by  polluting 
myself  with  sin,  when  the  light  of  his  holiness  shines  around 
me?  God  is  good,  infinitely  good,  he  is  goodness  itself.  And 
O,  how  can  I  sin  against  goodness,  infinite  goodness?  God  is 
just,  and  his  justice  binds  him  to  punish  sin.  He  is  Almighty, 
and  his  power  enables  him  to  punish  it.  I  am  unable  to  resist 
him,  if  I  wished  to  do  it.  How  can  I,  how  dare  I,  then,  offend 
him,  and  provoke  his  justice  to  employ  his  power  in  destroying 


CONSIDERATIONS    OF  GOD. 


397 


me'l  God  is  every  where  present,  and  knows  all  things.  How 
then  can  I  sin  against  him?  How  can  I  pollute  by  my  sins  a 
place  which  is  made  sacred,  which  is  rendered  holy  ground,  by 
his  presence?  God  is  infinitely  wise.  In  his  wisdom  he  coun- 
sels me  not  to  sin;  and  how  can  I  disregard  the  counsels  of 
infinite  wisdom?  God  is  true;  he  is  truth  itself;  he  has  told 
me  that  misery  is  the  consequence  of  sin,  and  how  can  I  disbe- 
lieve eternal  truth?  God  is  merciful  and  gracious.  He  has 
mercifully  oflfered  to  forgive  all  my  transgressions,  great  and 
numberless  as  they  are.  How  can  I  then,  if  there  is  one  spark 
of  gratitude  or  ingenuousness  in  my  heart,  ever  consent  to  offend 
him  again  ?  God  is  condescending.  He  has  graciously  conde- 
scended to  feel  and  express  an  interest  in  my  welfare,  and  in 
that  of  my  fellow  worms.  And  how  can  I  then  abuse  his  con- 
descension ?  In  fine,  when  I  see  that  every  thing  glorious,  ex- 
cellent, and  lovely  is  summed  up  in  the  character  of  one  Being, 
how  can  I  sin  against  that  Being  ? 

2.  God  is  my  Creator.  He  is  the  former  of  my  body,  the 
Father  of  my  spirit.  As  such  he  is  my  nearest  relative.  How 
then  can  I  sin  against  him  ?  Look  at  this  body.  He  contrived 
it.  He  formed  every  particle  of  it.  He  gave  me  these  limbs, 
these  senses.  How  then  can  I  employ  them  in  offending  him? 
Consider  my  soul.  He  breathed  it  into  me.  He  endowed  it 
with  all  the  faculties  which  it  possesses.  And  can  I  suffer  them 
to  sin  against  him  who  gave  them  ?  Shall  the  thing  formed  rise 
up  against  him  who  formed  it?  I  am  not  my  own,  I  am  the 
property  of  him  who  made  me.  Every  thing  which  I  possess 
is  his.  And  how  can  I  disregard  his  rights?  How  can  I  be  so 
foolish,  so  ungrateful,  so  impious,  as  to  sin  against  a  Father; 
against  such  a  Father,  against  him  but  for  whom  I  had  never 
existed  ?  You  would  not  justify  me  in  offending  an  earthly  pa- 
rent. You  would  justly  censure  me,  you  would  consider  me  as 
an  unnatural  wretch,  should  I  plant  thorns  in  the  breast  of  a 
kind  father,  an  affectionate  mother.  And  ought  you  not  much 
more  to  condemn  me, — ought  I  not  to  abhor  myself,  should  I 
offend  and  grieve  my  Father  in  heaven? 

3.  God  is  my  Preserver  and  Benefactor.  He  has  watched 
over  me  and  preserved  me,  every  moment  since  my  existence 
commenced.  He  has  shielded  me  from  ten  thousand  evils  and 
dangers.   He  has  preserved  me,  while  multitudes  of  my  coevals 


398 


SIN    AVOIDED  BY 


have  perished.  He  is  preserving  me  at  this  moment.  How  can 
I  then,  while  in  the  very  act  of  experiencing  his  preserving  good- 
ness, requite  him  with  disobedience?-  And  while  he  has  been 
my  constant  preserver,  he  has  in  numberless  other  ways  acted 
as  my  benefactor.  All  the  happiness  which  I  ever  tasted,  he 
imparted.  All  the  blessings  which  1  ever  enjoyed,  he  gave. 
Each  of  them  bore  this  inscription.  The  gift  of  God.  The  food 
which  has  nourished  me,  the  garments  which  have  clothed  me, 
the  habitation  which  has  sheltered  me,  the  relatives  and  friends 
whose  kindness  has  cheered  my  existence;  all  come  from  him. 
And  even  now,  it  is  his  light  which  shines  around  me ;  it  is  his 
air  which  I  breathe ;  the  earth  on  which  I  stand  is  his;  even 
now  my  hands  are  filled  with  blessings  which  he  has  bestowed. 
How  then  can  I  raise  them  against  him?  How  can  I  requitfe 
with  ingratitude  this  kind,  constant,  unwearied  benefactor  ! 

4.  God  is  my  rightful  Sovereign.  As  my  Creator  and  Pro- 
prietor, he  has  the  best  of  all  possible  titles  to  control  me.  He, 
who  gave  and  who  preserves  my  existence,  has  surely  a  right 
to  prescribe  the  manner  in  which  I  shall  spend  it.  He  who  gave 
me  my  limbs  and  faculties  has  surely  a  right  to  say  what  I  shall 
do  with  them.  And  he  has  exercised  this  right.  He  has  en- 
acted laws  for  the  regulation  of  my  conduct.  These  laws  he 
has  made  known  to  me.  And  they  forbid  me  to  sin.  They 
forbid  this  particular  sin,  which  I  am  now  urged  to  commit. 
And  I  see  not  how  I  can  escape  from  the  obligations  which  I 
am  under  to  obey  them.  I  see  not  how  I  can  escape  from  the 
government  of  God,  or  cease  to  be  his  rightful  subject.  And 
while  I  am  one  of  his  subjects,  I  see  not  how  I  can  disobey  him, 
without  becoming  a  rebel  and  a  traitor,  and  thus  exposing  my- 
self to  his  just  displeasure.  And  how  can  I  do  this?  How  can 
I  consent  to  become  a  rebel  against  the  King  of  kings,  the  Sov- 
ereign of  the  universe?  How  can  I  dare  brave  the  displeasure 
of  Omnipotence,  of  one  who  governs  all  things  by  the  word  of 
his  power?  And  why  should  I  wish  to  do  it?  All  his  com- 
mands are  holy  and  just  and  good.  They  require  nothing  of 
me  which  does  not  tend  to  secure  my  best  interests,  my  everlast- 
ing happiness.  They  forbid  nothing  which  would  not  debase 
and  injure  me.  Why,  then,  should  I  transgress,  how  can  I  trans- 
gress such  a  law  as  this,  when  in  doing  it  I  sinned  against  the 
greatest  and  best  of  sovereigns? 


CONSIDERATIONS    OF  GOD. 


399 


5.  God  is  the  providential,  as  well  as  moral  Governor  of  the 
universe,  and  the  sole  Dispenser  of  all  blessings,  natural  and 
spiritual.  As  such  I  am  constantly  dependent  on  him  for  every- 
thing which  I  need.  I  am  in  his  hands ;  as  he  has  given,  so 
he  can  take  away,  all  that  I  possess.  He  has  only  to  speak  the 
word,  and  all  blessings  forsake  me,  all  evils  come  upon  me;  nor 
can  all  creatures  united  continue  to  me  one  blessing,  which  he 
sees  fit  to  take  away,  or  avert  one  evil  which  he  commissions  to 
assail  me.  How  can  I,  then,  unless  I  become  a  madman,  con- 
sent to  forfeit  his  favor  and  incur  his  displeasure,  by  sinning 
against  him  ?  Especially  how  can  I  do  this,  when  I  know  that 
he  is  the  Judge,  as  well  as  the  Governor  of  the  universe,  and 
that,  as  such,  he  will  summon  me  to  his  bar,  and  pronounce 
upon  me  a  sentence,  which  will  render  me  happy  or  miserable 
forever !  I  know  he  has  power  to  execute  this  sentence.  1  know 
that  he  has  power  to  destroy  both  soul  and  body  in  hell.  And 
dare  I,  can  I,  then,  offend  him?  Can  I  barter  heaven  for  the 
temptation  which  now  urges  me  to  sin?  Can  I  take  the  price 
of  sin  in  my  arms,  and  for  the  sake  of  it  plunge  into  hell?  Can 
all  the  rewards  which  you  offer  compensate  me  for  the  heaven, 
which  I  shall  lose  by  sin  ?  Are  all  the  tortures,  with  which  you 
threaten  me,  to  be  compared  with  those  miseries,  into  which  I 
shall  sink  myself  by  sin?  You  will  not  assert  this.  I  cannot 
then, — O,  no,  no, — I  cannot  consent  to  sin  against  God.  Ask 
me  to  do  any  thing  else,  however  difficult  or  painful,  and  I  will, 
if  possible,  comply;  but  ask  me  not  to  sin  against  God;  ask  me 
not  to  destroy  body  and  soul  forever,  for  this  I  cannot,  cannot  do. 

6.  God  is  the  Father  of  our  Lord  Jesus  Christ.  As  such  so 
he  loved  our  ruined  race,  that  he  gave  his  only  begotten  Son  to 
die  for  its  salvation.  He  gave  him  to  die  for  me,  for  my  rela- 
tives, for  my  fellow  creatures.  He  gave  him  to  die  for  us, 
when  we  were  sinners,  rebels,  enemies ;  gave  him,  that  we 
might  be  saved  from  the  consequences  of  our  own  follies  and 
vices.  Through  his  crucified  Son,  he  has  offered  me  pardon 
and  peace  and  everlasting  life,  on  the  easy  terms  of  renouncing 
my  sins,  and  believing  in  him.  Nay  more,  he  has  besought  me 
to  accept  of  salvation  on  these  terms,  and  to  be  reconciled  to 
himself.  He  has  shown  himself  willing  to  receive  and  welcome 
me  no  less  kindly,  than  the  father  in  the  parable  received  and 
welcomed  his  returning  prodigal  son.    And  the  Saviour,  by 


400 


SIN    AVOIDED  BY 


consenting  to  die  for  us,  has  evinced  love  and  condescension 
equally  wonderful.  He  has  done  and  suffered  more  for  us  than 
any  earthly  friend  would  or  could  have  done.  Now  if  I  con- 
sent to  sin,  I  shall  crucify  afresh  this  Saviour;  I  shall  dishonor 
and  offend  and  grieve  the  Father  who  gave  him  to  die  for  me. 
And  how  can  I  do  this  7  How  can  I  requite  him  evil  for  good? 
Tell  me,  ye  who  urge  me  to  sin,  how  can  I  so  far  divest  myself 
of  gratitude,  of  ingenuousness,  of  all  sensibility  to  kindness  as 
to  be  guilty  of  such  conduct?  Tell  how  I  can  ever  justify  my- 
self, how  I  can  ever  prove  that  I  am  not  a  base  ungrateful 
wretch,  if  I  should  consent  to  sin  against  my  God  and  Redeem- 
er, after  they  have  done  all  this.  But  you  cannot  tell  me.  You 
can  furnish  me  with  no  apology,  with  no  shadow  of  an  excuse 
for  such  ingratitude.  Tempt  me  not  then  to  be  guilty  of  it,  for 
I  cannot,  no.  I  cannot  sin  against  the  God  and  Father  of  my 
Lord  Jesus  Christ,  the  God  of  all  grace  and  mercy.  I  cannot 
grieve  and  crucify  afresh  that  Saviour  who  has  voluntarily  ex- 
pired for  me  on  the  cross. 

Thus,  my  hearers,  have  I  endeavored  to  show  you  something 
of  what  a  good  man  means  when  he  says.  How  can  I  sin 
against  God ;  and  stated  some  of  the  considerations  which  he 
may  urge  as  reasons  why  he  cannot  consent  to  sin  against  him. 
And  now  let  me  ask.  Are  not  these  reasons  more  than  sufficient 
to  justify  him  in  refusing  to  sin,  however  strongly  he  may  be 
urged  to  it  7  Is  there  any  thing  in  this  language  which  indicates 
weakness,  or  superstition,  or  enthusiasm?  Rather,  does  it  not 
approve  itself  to  the  understanding  and  conscience  of  every  per- 
son present,  as  being  perfectly  reasonable?  Would  you  not 
censure  and  condemn  him,  should  he  consent  to  sin  against  God, 
when  considerations  so  numerous  and  so  powerful  forbid  it  ?  If 
so,  you  must,  would  you  be  consistent,  condemn  yourselves 
whenever  you  sin ;  for,  my  hearers,  every  consideration  which 
the  good  man  has  now  been  represented  as  urging  to  prove  that 
he  ought  not  to  sin  against  God,  may  be  urged  with  equal  force 
to  prove,  that  you  ought  not  to  sin  against  him.  If  the  good 
man  ought  to  adopt  such  language,  then  each  of  you  ought  to 
adopt  it.  If  it  is  wise  and  proper  that  lie  should  form  such  a 
determination ;  then,  for  the  same  reason,  it  is  wise  and  proper 
that  you  should  form  it.  And  now  to  come  to  the  great  object 
of  this  discourse,  let  me  ask,  will  you  not  adopt  it?    We  set 


CONSIDERATIONS    OF  GOD. 


401 


before  you  God,  the  infinite,  everlasting  God ;  a  being  absolute- 
ly perfect,  in  whom  all  possible  excellence  is  concentrated  and 
condensed ;  a  being  who  is  your  Creator,  your  Preserver,  your 
Benefactor,  your  rightful  Sovereign,  your  Judge ;  a  being  who 
has  so  loved  you,  that  he  spared  not  his  own  Son;  but  delivered 
him  up  for  us  all,  and  whose  offers  of  grace  and  mercy  are  con- 
tinually sounding  in  your  ears.  This  Being  we  set  before  you 
and  say.  How  can  you  sin  against  him?  And  what  we  wish 
of  you  is,  that  each  of  your  hearts  should  echo,  How  can  I  sin 
against  God  1 

Let  me  then  repeat  the  question.  Is  this,  shall  it  henceforth 
be,  the  language  of  your  hearts'?  Perhaps  some  may  reply.  It 
is,  it  shall  be  their  language.  We  will  no  more  sin  against  God. 
If  we  ever  sin,  it  shall  only  be  against  our  fellow  creatures,  or 
against  ourselves,  not  against  him.  But,  my  friends,  all  sin  is 
against  God.  Though  in  some  forms  it  may  be  more  immedi- 
ately against  ourselves,  or  our  fellow  creatures,  yet  in  every 
form  it  is  ultimately  against  him.  It  is  against  his  law,  his 
authority,  his  government,  his  glory.  It  strikes  at  him  directly 
in  all  these  respects.  To  say  that  we  will  no  more  consent  to 
sin  against  God  is  equivalent  to  saying,  We  will  no  more  con- 
sent to  sin  at  all.  And  saying  this  implies  repentance  ;  for  the 
same  views  which  lead  a  man  to  say,  How  can  I  sin  against 
God?  will  lead  him  to  repent  of  having  already  sinned  against 
him.  Besides.  God's  first  command  is,  Repent.  To  disobey 
this  command  is,  therefore  a  sin.  Of  course,  he  who  says. 
How  can  I  sin  against  God?  will  say,  How  can  I  defer  repent- 
ance a  single  hour?  All  the  considerations  which  ought  to 
have  prevented  him  from  sinning  against  God,  will  now  operate 
to  make  him  repent  of  his  sins.  He  will  say.  Against  this  infi- 
nitely perfect  Being,  against  infinite  wisdom  and  power  and 
holiness  and  justice  and  goodness  and  mercy  and  truth,  I  have 
sinned.  Against  my  Creator,  and  Preserver  and  Benefactor,  I 
have  sinned.  Against  my  Sovereign  and  Judge,  against  the 
mighty  Monarch  of  the  universe,  against  the  God  and  Father 
of  my  Lord  Jesus  Christ,  against  my  adorable  crucified  Saviour, 
I  have  sinned.  And  O,  how  could  I  do  this?  What  cruel  in- 
gratitude, what  impious  folly  and  madness,  possessed  me !  I 
abhor  myself  and  repent  in  dust  and  ashes.  And  he  who  says 
this,  will  also  believe  in  the  Lord  Jesus  Christ.    He  will  see 

VOL.  III.  51 


402 


SIN    AVOIDED  BY 


that  unbelief  is  one  of  the  greatest  sins  wtiich  can  be  commit- 
ted against  God;  that  it  calls  in  question  all  his  perfections,  and 
represents  him  as  wholly  unworthy  of  confidence.  How  then, 
he  will  ask,  can  I  any  longer  persist  in  it?  Besides,  he  will 
see  that  he  needs  such  a  Saviour  as  Jesus  Christ,  to  save  him 
from  the  consequences  of  sins  which  he  has  already  committed 
against  God,  and  from  those  sinful  propensities  which  urge  him 
to  sin  afresh.  This  will  operate  as  an  additional  reason  why 
he  should  believe  without  delay.  Having  exercised  repentance 
and  faith  in  Christ,  he  will  proceed  to  exhibit  the  effects  of  both, 
by  denying  himself,  crucifying  his  sinful  propensities,  and  re- 
plying to  every  temptation;  How  can  I  sin  against  God? 

And  now,  my  hearers,  if  any  of  you  mean  to  adopt  the  lan- 
guage of  our  text,  you  will  soon  have  occasion  to  make  use  of 
it.  As  soon  as  you  leave  this  house,  and  through  the  remain- 
der of  the  week,  you  will  be  assailed  by  temptations  from 
within  and  without,  to  sin  against  God.  Those  of  you,  who 
have  hitherto  neglected  religion,  will  be  tempted  to  neglect  it  a 
little  longer.  And  those  6»f  you,  who  have  professedly  embraced 
it,  will  be  tempted  to  act  in  a  manner  inconsistent  with  your 
profession.  The  situation  of  both  classes  will  be  this.  On  one 
side,  a  thousand  little  tempters  of  various  kinds  will  be  whis- 
pering. Do  consent  to  sin  against  God.  Sin  against  him  at  least 
in  this  one  thing.  It  will  be  a  trifling  oflfence,  and  you  can  re- 
pent of  it  afterwards,  and  be  forgiven.  On  the  other  side,  God 
will  stand  in  all  his  infinite  perfections,  in  all  his  endearing  re- 
lations, and  with  the  tenderness  of  a  father,  with  the  authority 
of  a  master,  with  the  majesty  of  a  universal  monarch,  will  say, 
Yield  not  to  these  temptations;  sin  not  against  me.  Then  you 
will  be  called  to  weigh  the  rights,  the  claims  of  Jehovah 
against  the  pleadings  of  temptation.  Then  you  must  either 
adopt,  or  reject,  the  language  of  our  text.  Now  then,  while 
temptation  is  at  a  distance,  while  the  voice  of  passion  is  silent, 
while  reason  and  conscience  can  speak  and  be  heard,  determine 
which  you  will  do.  To  assist  in  forming  a  right  determination, 
consider  how  frequently,  how  greatly  you  have  already  sinned 
against  God.  How  often,  when  temptation  urged  you,  and  God 
forbade  you  to  sin,  have  you  yielded  to  the  former,  and  diso- 
beyed the  latter.  Are  not  those  instances  already  sufficiently 
numerous  7    Are  they  not  too  numerous  7    Are  you  not  ready 


CONSIDERATIONS    OF  GOD. 


403 


to  wish  lhat,  when  tempted  to  sin,  you  had  always  repUed,  How 
can  I  sin  against  God  7  Do  you  feel  nothing  like  sorrow, 
nothing  hke  relenting,  when  you  reflect  how  often  you  have 
sinned  against  all  that  is  endearing  in  relation,  against  all  that 
is  sacred  in  authority,  against  all  that  is  touching  in  kindness? 
Can  you  contemplate  God  impartially  and  say,  I  think  I  have 
treated  him  as  well  as  he  deserves  to  be  treated.  He  has  no 
reason  to  complain  of  the  manner  in  which  I  have  treated  him. 
I  have  paid  him  all  that  I  owe  him.  I  have  loved  him  and 
feared  him,  and  obeyed  and  thanked  him,  as  much  as  he  has 
any  right  to  expect?  If  you  cannot  say  this;  if  you  feel  that 
you  have  not  treated  your  God,  your  Creator,  your  Benefactor, 
your  Redeemer,  as  he  deserves,  can  you  refrain  from  lamenting 
it  1  Is  there  nothing  in  your  breast  which  makes  you  wish  to 
fall  at  his  feet  and  say,  Lord,  I  have  not  treated  thee  as  thou 
art  worthy  to  be  treated.  I  have  sinned,  I  have  committed  in- 
iquity. I  have  done  foohshly.  O,  forgive  me,  for  thy  Son's 
sake  forgive  me,  and  let  me  offend  thee  no  more.  If  any  thing 
within  urges  you  to  do  this,  O  yield  to  it:  for  it  is  the  Spirit  of 
God  urging  you  to  repentance.  If  you  feel  any  disposition  to 
do  it,  indulge  that  disposition  ;  for  it  may  prove  the  commence- 
ment of  repentance.  And  if  you  repent  of  past  sins,  you  will 
feel  disposed  and  enabled  to  say  with  new  resolution,  How  can. 
I  any  more  sin  against  God  7  for  you  will  then  come  under  the 
influence  of  new  motives,  and  will  see  new  reasons  why  you 
should  guard  against  sin ;  for  as  soon  as  you  become  a  penitent 
sinner,  you  will  be  a  pardoned  sinner ;  you  will  taste  and  see 
that  the  Lord  is  good ;  you  will  know  something  of  the  love  of 
Christ  which  passeth  knowledge ;  and  that  love  will  constrain 
you  to  live,  not  unto  yourselves,  but  to  him  who  died  for  you 
and  rose  again.  Then  you  will  say,  How  can  I,  a  redeemed 
sinner,  a  pardoned  sinner,  whom  Christ  has  bought  with  his 
own  blood,  who  have  by  a  most  wonderful  display  of  divine 
grace  and  mercy,  been  saved  from  the  lowest  hell,  —  how  can  I 
any  more  sin  against  my  deliverer?  I  am  become  a  member  of 
Christ.  How  can  I  crucify  my  head  7  God  has  adopted  me  as 
a  child :  How  can  I  sin  against  my  Father  in  heaven  7  The 
Spirit  of  God  has  taken  up  his  residence  in  my  heart :  How  can 
I  grieve  him  and  provoke  him  to  forsake  me? 

Such  are  some  of  the  new  motives  under  whose  influence  you 


404 


SIN    AVOIDED,  ETC. 


will  come,  if  you  now  yield  to  him  who  urges  you  to  repent. 
O  then  yield  to  the  gentle  inward  monitor  which,  I  would  fain 
hope,  is  now  whispering  repentance.  Give  way  to  those  better 
feelings  which  are  beginning  to  rise  within  you ;  and  under 
their  influence  fall  at  the  feet  of  your  much  injured  and  long 
offended,  but  still  gracious  God.  Let  rae,  I  beseech  you,  let  me 
see  peace  restored  between  you  and  him  before  you  leave  this 
house.  Come  with  me  to  his  mercy  seat  and  say,  Other  lords, 
O  God,  have  had  dominion  over  us;  but  they  shall  rule  us  no 
more.  "We  have  sinned,  greatly  sinned  against  thee ;  but  we 
would  sin  no  more.  O  hold  us  back  from  sin  ;  turn  us  from  all 
our  iniquities;  help  us  to  say  from  the  heart,  we  will  be  thy 
people ;  and  say  thou  to  us,  I  will  be  your  God. 


SERMON  LXXXI. 


SOLOMON'S  CHOICE. 


And  the  speech  pleased  die  Lord,  that  Solomon  had  asked  this  thing. 

1  Kings  hi.  10. 

In  the  context  we  are  informed  that,  soon  after  Solomon's 
coronation,  the  Lord  appeared  to  him  by  night,  and  said,  Ask 
what  I  shall  give  thee.  And  Solomon  said,  O  Lord  my  God, 
thou  hast  made  thy  servant  king  instead  of  David  my  father, 
and  I  am  but  a  little  child ;  I  know  not  how  to  go  out  or  come 
in ;  and  thy  servant  is  in  the  midst  of  a  great  people  that  cannot 
be  numbered  for  multitude.  Give  thy  servant,  therefore,  a  wise 
and  understanding  heart,  to  judge  thy  people,  that  I  may  discern 
between  good  and  bad ;  for  who  is  able  to  judge  so  great  a  peo- 
ple 1  And  the  speech  pleased  the  Lord,  that  Solomon  had  asked 
this  thing.  And  God  said  unto  him,  because  thou  hast  asked 
this  thing,  and  hast  not  asked  for  thyself  long  life,  nor  riches, 
nor  the  lives  of  thine  enemies,  but  hast  asked  for  thyself  under- 
standing to  discern  judgment;  behold  I  have  done  according  to 
thy  word;  I  have  given  thee  a  wise  and  understanding  heart, 
so  that  there  shall  be  none  like  unto  thee.  And  I  have  also 
given  thee  that  which  thou  hast  not  asked,  both  riches  and  honor ; 
so  that  there  shall  not  be  any  among  the  kings  like  unto  thee  all 
thy  days. 

My  friends,  though  our  situation  differs  in  many  respects  from 
that  of  Solomon,  yet  from  this  passage  we  may  learn  many  in- 


40C 


Solomon's  choice. 


teresting  and  important  truths.  We  may  learn  from  it,  indeed, 
almost  everything  that  is  necessary  to  render  us  prosperous  and 
happy,  both  with  respect  to  this  world  and  to  that  which  is  to 
come.  To  illustrate  and  enforce  some  of  the  principal  truths 
which  it  teaches,  is  our  present  design. 

I.  The  address  which  God  made  to  Solomon  when  he  said, 
Ask  what  I  shall  give  thee,  he  does  in  effect  make  to  each  of  us, 
especially  to  the  young.  It  is  true,  the  age  of  visions  and  reve- 
lations is  past ;  God  does  not  now  speak  to  us  with  an  audible 
voice,  nor  is  it  necessary  that  he  should.  The  revelation  which 
he  has  given  us  in  his  word,  renders  it  needless.  But  the  lan- 
guage in  which  he  addresses  us  in  his  word  is  precisely  similar 
to  that  in  which  he  spoke  to  Solomon.  By  erecting  a  throne  of 
grace  in  heaven,  opening  the  way  to  it,  inviting  us  to  come  to 
him  with  our  requests,  and  promising  to  grant  our  petitions 
when  they  are  agreeable  to  his  will,  he  does  in  effect  say  to  each 
of  us.  Ask  what  I  shall  give  thee.  I  have  set  before  thee  the 
blessing  and  the  curse,  the  way  of  life  and  the  way  of  death. 
On  the  one  hand,  I  set  before  thee  Christ  and  holiness  and  ever- 
lasting life ;  on  the  other,  sin  and  the  world  and  eternal  death. 
Choose  then  which  thou  wilt  have.  Wilt  thou  have  the  pleasures 
of  sin,  or  the  pleasures  of  religion?  Wilt  thou  have  treasures 
on  earth,  or  treasures  in  heaven.  Wilt  thou  have  the  praise  of 
men  or  the  praise  of  God  7  Wilt  thou  have  Christ,  or  wilt  thou 
have  the  world  7  To  these  questions  of  his  Creator  every  man 
by  his  conduct  returns  a  direct,  unequivocal  answer.  If  he 
pursues  religion  as  the  one  thing  needful,  he  practically  replies, 
Lord,  I  choose  religion  ;  I  choose  thee  for  my  portion,  and  Christ 
for  my  Saviour,  and  heaven  for  my  rest.  Give  me  but  these, 
and  I  am  satisfied.  If,  on  the  contrary,  he  devotes  himself 
supremely  to  sinful  or  worldly  pursuits,  he  no  less  directly  re- 
plies, Lord  I  choose  the  world.  I  choose  its  pleasures  as  my 
happiness,  its  riches  as  my  portion,  its  applause  as  my  honor. 
Give  me  them  and  I  ask  nothing  more.  I  shall  not  trouble 
myself  as  to  the  consequences  of  this  choice  hereafter.  Let  me 
but  be  happy  in  this  world.  Others,  if  they  please,  may  have 
the  other  world  to  themselves. 

II.  Though  we  are  not,  like  Solomon,  kings;  and  therefore 
need  not,  as  he  did,  qualifications  requisite  for  that  oflice;  yet 
we  all  need  spiritual  wisdom  and  understanding,  and  may  there- 


Solomon's  choice. 


407 


fore  all  imitate  his  example  in  making  our  choice.  For  instance, 
the  young  may  do  this.  Every  one  may  say,  Lord  thou  hast 
given  me  an  immortal  soul,  a  soul  which  thou  hast  made,  and 
for  the  loss  of  which  thou  hast  taught  me,  that  the  gain  of  the 
whole  world  would  be  no  compensation.  But  I  know  not  what 
to  do  with  it.  I  know  not  how  to  keep  it,  nor  where  it  will  be 
safe,  but  am  in  danger  of  losing  it  continually.  I  find  myself 
in  the  midst  of  a  sinful,  seducing  world,  exposed  to  innumerable 
snares  and  temptations,  surrounded  by  artful  and  insidious 
enemies  who  often  assume  the  garb  of  friends,  with  many  paths 
opening  before  me,  each  of  which  appears  to  be  the  path  to 
happiness.  I  am  told  that  in  this  world  scarcely  any  object 
appears  in  its  true  colors ;  but  that  good  is  often  put  for  evil, 
and  evil  for  good,  darkness  for  light,  and  light  for  darkness.  I 
am  also  told,  and  I  begin  already  to  find  with  truth,  that  I  have 
a  most  deceitful  heart,  ever  watching  to  betray  me;  that  my 
imderstanding  is  blinded  by  sin,  that  I  am  inclined  to  evil,  not 
to  good  ;  that  my  appetites  and  passions  will  unceasingly  strive 
to  lead  me  astray.  Already  have  they  begun  to  do  it ;  already 
have  I  been  guilty  of  many  errors  and  mistakes.  I  fear  that  I 
.shall  be  guilty  of  more.  O  then,  thou  Father  of  spirits,  thou 
Father  of  lights,  give  me,  I  beseech  thee,  a  wise  and  understand- 
ing heart,  that  I  may  discern  between  good  and  evil,  and  have 
!?trength  to  avoid  the  one  and  pursue  the  other.  O  condescend 
to  be  my  shepherd,  the  guide  of  my  youth ;  lead  me  in  the  way 
that  is  everlasting. 

Every  parent,  also,  has  reason  to  adopt  the  prayer  of  Solomon. 
Every  one,  who  sustains  this  relation,  may  say.  Lord,  in  addition 
to  my  own  soul,  thou  hast  confided  to  my  care  the  souls  of  my 
children,  with  an  injunction  to  educate  them  for  thee,  and  teach 
them  the  good  and  the  right  way.  But  we  have  no  wisdom 
nor  skill,  nor  strength  to  do  this.  Our  children  have  derived 
from  us  a  corrupt  nature  which  we  know  not  how  to  subdue. 
They  are  exposed  to  the  influence  of  bad  examples,  and  many 
other  evils,  against  which  we  know  not  how  to  guard  them. 
Even  we  ourselves  shall  set  before  them  a  bad  example,  unless 
thy  grace  prevent.  We  are  in  danger  of  ruining  them  by  too 
much  indulgence,  on  the  one  hand,  or  too  much  strictness  and 
severity  on  the  other.  "When  we  look  around  us  we  find  but 
few.  even  among  the  wise  and  good,  who  succeed  in  educating 


408 


SOLOMON    S  CHOICE. 


their  children  aright;  how  then  can  we  hope  to  succeed,  we 
who  are  like  little  children  ourselves,  and  need  every  moment 
to  be  taught,  and  guided,  and  upheld  by  thee.  Give  us  then,  O 
our  heavenly  Father,  give  us  a  wise  and  understandhig  heart, 
that  we  may  know  how  to  perform  this  great  duty,  and  be  pre- 
served from  the  guilt  of  ruining  the  immortal  souls  committed 
to  our  care,  and  compelling  thee  to  require  their  blood  at  our 
hands.  Again, 

Professors  of  religion  have  reason  to  imitate  the  example  of 
Solomon.  By  admitting  us  into  thy  church,  O  Lord,  they  may 
say,  thou  hast  in  a  measure  committed  to  our  care  the  honor  of 
thy  religion,  the  success  of  thy  cause.  If  we  display  a  wrong 
spirit,  or  conduct  in  a  sinful  or  imprudent  manner,  thy  religion 
will  be  despised,  and  thy  great  name  blasphemed  by  many 
around  us ;  we  shall  be  as  stumbling  blocks  in  the  path  of  life 
to  occasion  the  destruction  of  our  fellow  creatures,  perhaps  of 
our  nearest  friends.  This,  O  Lord,  we  are  in  continual  danger 
of  doing.  We  are  exposed  to  dangers  from  within  and  from 
without,  on  the  right  hand  and  on  the  left.  While  we  avoid 
one  extreme,  we  are  in  danger  of  running  into  another.  When 
we  aim  to  recommend  religion  by  cheerfulness,  we  are  in  danger 
of  falling  into  levity  and  vain  conversation,  and  when  we  en- 
deavor to  avoid  levity,  we  are  liable  to  prejudice  our  friends 
against  religion  by  gloominess  and  melancholy.  Against  these 
and  innumerable  other  dangers,  to  which  we  are  exposed,  we 
have  no  skill  or  wisdom  to  guard.  We  know  neither  how  to  go 
out  nor  how  to  come  in.  Give  thy  servants  therefore,  0  Lord, 
a  wise  and  understanding  heart,  that  we  may  adorn  thy  religion, 
and  honor  thy  great  name.  Give  us  that  wisdom  which  is  from 
above,  which  is  pure,  peaceable,  full  of  good  fruits,  without  par- 
tiality and  without  liypocrisy.  Make  us  what  thou  requirest  us 
to  be,  wise  as  serpents  and  harmless  as  doves.  I  might  proceed 
to  show  that  ministers,  magistrates,  and  indeed  persons  in  every 
situation  and  relation  of  life,  have  abundant  cause  to  pray  fre- 
quently for  a  wise  and  understanding  heart,  that  they  may  know 
how  to  perform  the  duties  of  their  respective  stations.  As  an 
encouragement  for  all  to  do  this,  I  observe, 

III.  That  God  is  pleased  with  those  who  make  the  choice  and 
sincerely  offer  up  the  prayer  of  Solomon.  Our  text  informs  us 
that  God  was  pleased  with  his  conduct  on  this  occasion,  and 


Solomon's  choice. 


409 


since  he  is,  yesterday,  to-day,  and  forever,  the  same,  he  is  pleased 
with  all  who  imitate  his  example.  He  is  pleased  with  their 
conduct, 

1.  Because  it  is  the  effect  of  his  grace.  We  are  told  that  the 
Lord  rejoices  in  his  works,  and  with  reason  does  he  rejoice  in 
them ;  for  they  are  all  very  good.  If  he  rejoices  in  them  he 
must,  of  course,  be  pleased  with  them.  But  to  induce  persons 
to  make  the  choice  and  offer  up  the  prayer  of  Solomon,  is  always 
his  work,  the  effect  of  his  grace.  It  is  one  of  those  good  and 
perfect  gifts  which  come  down  from  the  Father  of  lights ;  for 
no  man,  who  is  not  taught  and  influenced  by  the  Spirit  of  God, 
will  ever  make  this  choice  or  sincerely  utter  this  prayer.  Men 
naturally  choose  and  ask  very  different  objects.  Should  God 
say  to  an  impenitent  sinner.  Ask  what  I  shall  give  thee,  he 
would  reply,  —  Lord,  give  me  temporal  prosperity,  give  me 
pleasures  or  riches  or  honor;  for  these  are  the  great  objects 
which  every  sinner  loves  and  desires,  and  in  the  acquisition  of 
which  his  happiness  consists.  When  the  Lord  looketh  down 
from  heaven  upon  the  children  of  men,  he  seeth  that  there  are 
none  that  understand,  none  that  even  seek  after  God.  Before  a 
man  can  sincerely  choose  God  for  his  portion,  and  prefer  spirit- 
ual wisdom  to  all  earthly  objects,  his  natural  views  must  there- 
fore be  changed  ;  he  must  be  taught  to  love  and  value  the  objects 
which  he  naturally  despised,  and  to  despise  the  objects  which 
he  supremely  loved  and  pursued.  In  a  word,  he  must  become 
a  new  creature,  and  to  create  him  anew  is  the  work  of  God. 
Since  then  God  is  pleased  with  all  his  works,  and  since  this  is 
his  work,  he  must  be  pleased  with  the  choice  and  with  the 
prayer  mentioned  in  our  text. 

2.  He  is  pleased  with  it,  because  it  indicates  opinions  and 
feelings  similar  to  his  own.  In  the  opinion  of  Jehovah,  spiritual 
wisdom,  that  wisdom  of  which  the  fear  of  God  is  the  beginning, 
is  the  principal  thing,  the  one  thing  needful  to  creatures  situated 
as  we  are.  In  comparison  with  this  he  considers  all  temporal 
objects  as  worthless.  His  language  to  us  is,  above  all  things 
get  wisdom  and  with  all  thy  gettings  get  understanding.  Now 
those,  who  make  the  choice  which  Solomon  made,  estimate  ob- 
jects according  to  their  real  value;  that  is,  according  to  their 
value  in  the  estimation  of  God.  Their  opinions  and  feelings  in 
this  respect  correspond  with  his  ;  and  since  all  beings  are  neees- 

voL  HI  52 


410 


Solomon's  choice. 


sarily  pleased  with  those  who  resemble  them;  God  cannot  but 
be  pleased  with  those  who  resemble  him  in  this  respect.  These 
opinions  and  feelings  are  a  part  of  his  own  image,  and  he  must 
love  his  own  image  and  be  pleased  with  it  Avherever  it  is  seen. 

3.  God  is  pleased  with  those  who  thus  pray  for  a  wise  and 
understanding  heart,  because  such  prayers  are  indicative  of 
humility.  When  Solomon  said,  I  am  as  a  little  child,  I  know 
not  how  to  go  out.  or  how  to  come  in,  give  thy  servant  therefore 
a  wise  and  understanding  heart,  it  evidently  indicated  a  low  or 
humble  opinion  of  his  own  qualifications,  and  a  deep  conviction 
of  his  need  of  divine  illumination.  Similar  language  indicates 
similar  feelings  in  all  who  adopt  it.  It  indicates  that  they  are 
not  too  proud  to  be  taught,  that  they  possess  what  our  Saviour 
calls  the  temper  of  a  little  child.  Now  no  temper  so  well  be- 
comes such  creatures  as  we  are ;  no  temper  is  so  pleasing  to  God 
to  no  temper  does  he  make  so  many  precious  promises  as  this, 
God  resisteth  the  proud,  but  giveth  grace  to  the  humble.  Hp 
that  humbleth  himself  shall  be  exalted.  To  this  man  will  I 
look,  even  to  him  that  is  poor  and  of  a  contrite  spirit,  and  trem- 
bleth  at  my  word.  Thus  saith  the  high  and  lofty  one  that 
inhabiteth  eternity,  whose  name  is  Holy;  I  dwell  in  the  high 
and  holy  place,  with  him  also  that  is  of  a  contrite  and  humble 
spirit,  to  revive  the  spirit  of  the  humble,  and  to  revive  the  heart 
of  the  contrite  ones.  These  promises  are  sufficient  proofs  that 
God  is  pleased  with  humility,  and  since  the  language  of  onr 
text  indicates  humility,  God  cannot  but  be  pleased  with  all  who 
sincerely  adopt  it. 

4.  God  is  pleased  with  such  characters,  because  their  conduct 
evinces  that  they  are  actuated  by  a  benevolent  concern  for  his 
glory  and  for  the  happiness  of  their  fellow  creatures.  It  is  evident 
that  Solomon  in  our  text  was  actuated  by  such  a  temper,  and 
not  by  a  selfish  regard  to  his  own  interests.  He  does  not  say, 
give  me  wisdom  and  understanding  that  I  may  have  the  praise 
of  it,  that  my  fame  may  be  extended,  but  that  I  may  discern 
between  good  and  evil,  and  know  how  to  rule  this  thy  great 
people.  He  knew,  as  he  observes  in  the  context,  that  God  had 
placed  him  on  the  throne.  He  therefore  feared  that  if  he  should 
prove  incompetent  to  the  duties  of  this  station,  God  who  called 
him  to  it  would  be  dishonored.  He  feared  that  the  mistakes  and 
faults  of  the  servant  would  reflect  disgrace  upon  the  master 


SOLOMON'S  CHOICE. 


411 


who  employed  him.  He  also  knew  that  the  happiness  of  his 
people  depended  much  upon  his  own  qualifications  for  govern- 
ment. It  was  a  regard  for  the  honor  of  God,  and  for  the  happi- 
ness of  his  people,  therefore,  rather  than  for  his  own  sake,  that 
he  wished  for  wisdom  and  understanding.  A  similar  disposition 
actuates  those,  who  sincerely  imitate  the  conduct  of  Solomon  at 
the  present  day.  When  the  young  pray  for  wisdom  to  guide 
them  in  the  journey  of  life,  the  parent  for  assistance  in  educat- 
ing his  children,  the  professor  for  grace  to  adorn  his  profession, 
and  the  magistrate  or  minister  for  necessary  qualifications,  it  is 
not  so  much  for  their  own  sakes  as  for  the  sake  of  others.  It  is 
that  they  may  be  enabled  to  honor  God  and  do  good  to  their 
fellow  creatures  by  a  faithful  performance  of  their  respective 
duties.  It  is  true  that  many  selfish,  unhallowed  desires  may, 
and  often  do,  intrude  on  such  occasions;  but  still  the  prevailing 
governing  disposition  is  such  as  has  been  described.  Now  this 
is  a  disposition  exceedingly  pleasing  to  God,  whose  name  and 
whose  nature  is  love,  and  who  requires  us  to  exercise  that  charity 
which  seeketh  not  her  own. 

Once  more;  God  is  pleased  with  those  who  imitate  the  exam- 
ple of  Solomon,  because  it  actually  and  greatly  tends  to  promote 
his  glory.  This  it  does  in  two  ways.  In  the  first  place,  by 
praying  to  him  for  wisdom,  we  do  in  effect  profess  a  belief  that 
he  exists,  that  he  is  a  prayer  hearing  God  ;  and,  especially,  that 
he  is  the  only  wise  God,  the  Father  of  lights,  the  author  and 
giver  of  every  good  and  perfect  gift.  As  we  honor  a  man,  when 
we  apply  to  him  for  counsel  and  advice  in  difficult  cases,  so  we 
honor  God,  when  we  apply  to  him  for  wisdom  and  grace.  In 
the  second  place,  by  confessing  that  we  are  as  little  children,  — 
ignorant,  blind,  and  helpless,  and  praying  for  a  wise  and  under- 
standing heart,  we  do  in  effect  give  God  the  glory  of  all  that  we 
are  enabled  to  do  in  his  service,  or  for  the  happiness  of  our 
fellow  creatures.  Our  language  is,  not  unto  us,  O  Lord,  not 
unto  us,  who  are  foolish  and  ignorant,  but  unto  thee,  who  art 
the  author  of  all  wisdom  and  goodness,  be  the  glory  of  every 
thing  which  we  are  enabled  to  perform.  When  we  read  of  the 
wisdom  of  Solomon  in  connection  with  our  text,  we  are  led  to 
admire  not  Solomon,  but  him  who  first  taught  him  to  pray  for 
wisdom,  and  then  gave  him  all  that  he  possessed.  When  St. 
Paul  says,  by  the  grace  of  God  I  am  what  I  am,  he  evidently 


412 


Solomon's  choice. 


turns  away  the  attention  of  his  admirers  from  himself  to  God, 
and  refers  to  his  grace  the  glorj'^  of  all  he  did  and  suffered  m 
the  cause  of  Christ.  So  when  persons  at  the  present  day  confess 
that  they  have  no  wisdom  or  goodness  of  their  own,  and  pray 
that  God  would  give  them  a  wise  and  understanding  heart,  they 
give  him  the  whole  glory  of  all  the  wisdom  and  understanding 
which  they  afterwards  exhibit  through  life.  Now  since  God's 
glory  is  exceedingly  dear  to  him,  and  since  this  conduct  thus 
tends  to  promote  his  glory,  he  must  evidently  be  pleased  with 
those  who  imitate  it.  As  a  farther  inducement  to  imitate  the 
example  of  Solomon.  I  observe, 

IV.  That  all  who  make  his  choice,  and  adopt  his  prayer, 
shall  certainly  be  favored  with  a  wise  and.  understanding  heart. 
That  Solomon  received  this  gift  you  need  not  be  told.  Equally 
certain  is  it  that  all  who  imitate  him  shall  receive  it  in  such  a 
degree,  as  their  situation  and  circumstances  require.  This  is 
evident,  in  the  first  place,  from  the  fact  already  adverted  to, 
that  it  is  God  who  by  his  grace  inclines  them  to  make  this 
choice.  It  is  he  alone  who  convinces  us  of  our  natural  blindness 
and  ignorance,  and  of  our  need  of  divhie  illumination.  It  is  he 
who  teaches  us  to  estimate  objects  according  to  their  real  worth, 
and  to  choose  spiritual  wisdom  in  preference  to  all  earthly  objects. 
It  is  he  who  opens  the  way  to  the  throne  of  grace,  and  gives  us 
all  the  graces  which  are  necessary  to  enable  us  to  pray  accep- 
tably. Surely,  then,  he  will  not  after  all  this  refuse  to  hear  the 
prayers  which  he  has  himself  taught  us  to  make.  He  cannot 
but  gratify  the  desires  which  he  has  himself  inspired.  We  know 
not,  says  the  apostle,  what  to  pray  for  as  we  ought,  but  the 
Spirit  itself  helpeth  our  infirmities,  and  maketh  intercession  for 
us  with  groanings  which  cannot  be  uttered.  And  he  that 
searcheth  the  heart  knoweth  what  is  the  mind  of  the  Spirit, 
because  he  maketh  intercession  for  the  saints,  according  to  the 
will  of  God. 

That  God  will  gratify  the  desires  of  those  who  thus  pray  for 
wisdom,  is  farther  evident  from  his  express  promises.  If  any 
of  you  lack  wisdom,  let  him  ask  of  God,  that  giveth  liberally  to 
all  men  and  upbraideth  not;  and  it  shall  be  given  him.  If  thou 
cry  after  knowledge  and  lift  up  thy  voice  for  understanding,  if 
thou  seek  her  as  silver  and  search  for  her  as  for  hid  treasures; 
then  shalt  thou  understand  the  fear  of  the  Lord,  which  is  the 


S O L O M O N    S  CHOICE. 


413 


beginning  of  wisdom,  and  find  the  knowledge  of  God.  In  a 
word,  If  ye,  being  evil,  know  how  to  give  good  gifts  to  your 
children ;  how  much  more  shall  your  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask  him? 

Once  more;  as  a  farther  inducement  to  make  the  choice  oi 
Solomon,  I  observe,  that  this  is  the  surest  way  of  obtaining  a 
competent  share  of  the  good  things  of  the  present  life.  Because 
thou  hast  asked  this  thing,  said  God  to  Solomon,  and  hast  not 
asked  for  thyself  long  life,  nor  riches,  nor  the  life  of  thine 
enemies,  behold  I  have  done  according  to  thy  words;  and  have 
also  given  thee  what  thou  hast  not  asked,  both  riches  and  honor, 
so  that  there  shall  not  be  any  among  the  kings  like  unto  thee, 
all  thy  days.  In  a  similar  manner  Christ  promises  to  reward 
similar  conduct  in  his  disciples.  Seek  ye  first  the  kingdom  of 
God,  and  all  these  things  shall  be  added  unto  you.  In  this,  as 
in  other  respects,  it  is  true  that  he  who  loseth  his  life  for  Christ's 
sake  shall  save  it ;  that  is,  he  who  from  a  principle  of  supreme 
love  to  Christ  and  his  religion  neither  desires  nor  seeks  for  riches 
and  honor,  shall  receive  as  large  a  portion  of  them,  as  an  infi- 
nitely wise  Father  sees  it  best  for  him  to  possess. 

Improvement.  Is  it  true,  as  we  have  asserted,  that  God  does 
in  effect  say  to  every  person  present,  or  at  least  to  every  young 
person,  Ask  what  I  shall  give  thee?  It  becomes  us  all  then  to 
inquire  what  reply  we  are  making  to  this  address.  Say  then, 
my  hearers,  what  are  you  asking  God  to  give  you?  Some  of 
you,  I  fear,  do  not  ask  any  thing  of  him.  Prayer  is  a  duty  to 
which  you  are  almost  or  altogether  strangers.  But  still  your 
conduct  has  a  language,  and  what  does  it  say?  What  is  the 
object  of  your  prevailing  desire  and  pursuit  ?  What  would  you 
ask  for,  if  you  should  pray  and  ask  for  that  which  you  uniformly 
love  and  desire?  If  Ave  may  judge  from  the  conduct  of  a  large 
proportion  of  this  assembly,  they  would  be  far  from  adopting 
the  language  of  Solomon.  Many  of  the  young  would  say, 
Lord,  let  us  be  admired  and  beloved  for  wit,  beauty,  dress, 
accomplishments.  Let  our  days  be  filled  up  with  a  round  of 
diversions  and  amusements.  Let  us  live  a  long  life  of  ease, 
gaiety  and  worldly  pleasure,  and  when  old  age  comes,  if  there 
be  any  such  thing  as  conversion,  let  us  be  converted,  and  taken 
to  heaven.  Others  would  say, —  Lord,  give  us  wealth  with  all 
the  blessings  it  bestows.    Let  us  outstrip  all  our  rivals  in  the 


414 


Solomon's  choice. 


acquisition  of  property,  and  excel  them  in  the  elegance  of  our 
habitations,  our  dress,  our  equipage;  while  the  prayer  of  a  third, 
class  would  be,  —  Lord,  grant  us  honor  and  distinction.  Raise 
us  to  an  elevated  rank  in  society,  and  let  those,  who  are  now 
our  equals,  bow  down  to  us.  In  short,  if  we  may  judge  from 
the  conduct  of  many  of  you,  long  life,  pleasure,  riches  and 
honor,  the  very  things  which  Solomon  did  not  ask,  would  be 
the  favors  for  which  you  would  petition,  and  for  the  sake  of 
which  you  would  be  willing  to  renounce  the  gift  of  a  wise  and 
understanding  heart.  Now  if  this  be  the  case,  you  can  surely 
have  no  reason  to  wonder  or  complain,  if  God  should  take  you 
at  your  word.  He  has  put  a  price  into  your  hands  to  get  wis- 
dom; but  like  the  fool  you  have  no  heart  to  it.  He  has  told 
you  that  godliness  is  profitable  for  all  things,  having  the  promise 
of  the  life  which  now  is,  as  well  as  of  that  which  is  to  come ; 
but  you  will  not  believe  him.  You  have,  therefore,  no  promise 
for  this  life  or  the  next;  and  if,  in  the  other  world,  you  should 
find  yourselves  in  the  wretched  situation  of  the  rich  man  who 
fared  sumptuously  every  day,  and,  like  him,  beg  for  a  drop  of 
water  to  mitigate  your  anguish,  God  may  justly  say  to  you,  as 
Abraham  did  to  him.  Son,  remember  that  thou  in  thy  life  time 
receivedst  thy  good  things.  Thou  didst  choose  the  world  for 
thy  portion,  and  thou  hast  had  it.  Christians,  on  the  contrary, 
had  all  their  evil  things  in  the  other  world ;  but  now  they  are 
comforted  and  ye  are  tormented.  But  if  any  of  you  are  con- 
scious that  you  have  made  the  choice,  and  that  you  are  daily 
uttering  tlie  prayer  of  Solomon,  this  subject  is  to  you  full  of 
consolation  and  encouragement.  God  is  pleased  with  your 
choice.  He  is  pleased  with  those  who  have  made  it,  he  is 
pleased  whenever  you  approach  him  in  prayer  with  the  language 
of  Solomon  on  your  lips.  You  have  not  perhaps  been  aware 
how  many  graces  you  were  exercising,  how  much  you  were 
honoring  and  pleasing  God  ;  while,  lying  in  the  dust,  ashamed 
and  broken  hearted  before  him,  you  have  said, —  Lord,  lam 
ignorant,  weak  and  helpless,  as  a  little  child,  entirely  unfit  for 
the  situation  in  which  thou  hast  placed  me,  and  ignorant  how 
to  go  out  or  come  in  as  I  ought.  Give  me  therefore,  O  God,  a 
wise  and  understanding  heart,  that  I  may  know  my  duty  and 
practise  it  by  glorifying  thee,  and  promoting  the  happiness  of 
my  fellow  creatures.    You  did  not  realize,  perhaps,  while  say- 


Solomon's  choice. 


415 


ing  this,  as  you  have  often  done,  to  God,  you  were  exercising 
faith,  humihty  and  benevolence,  and  promoting  the  glory  of  God. 
Yet  all  this  you  were  doing;  all  this  you  will  do,  whenever  you 
sincerely  repeat  this  language.  It  will  please  the  Lord  when- 
ever you  ask  this  thing,  and  the  more  frequently  and  fervently 
you  ask  it,  the  more  will  he  be  pleased.  Nor  shall  you  ask  in 
vain.  Your  prayer  shall  be  answered  by  the  bestowal  of  in- 
creasing measures  of  knowledge  and  grace ;  and  the  less  you 
think  of  and  desire  temporal  blessings,  the  more  certainly  will 
God  bestow  them  upon  you  in  such  a  degree  as  your  present 
and  future  happiness  requires.  Pray  then  without  ceasing,  and 
be  steadfast,  unmoveable,  always  abounding  in  the  work  of  the 
Lord,  forasmuch  as  ye  know  that  your  labor  is  not  in  vain  iu 
the  Lord. 


SERMON  LXXXII. 


CHARACTER  AFFECTED  BY  INTERCOURSE. 


He  that  walketh  with  wise  men  shall  be  wise ;  but  a  companion  of  fools 
shall  be  destroyed. — Proverbs  xiii.  20. 

We  have  often  reminded  you  that  the  terms  wisdom  and  folly, 
wise  and  foolish,  have  a  very  different  signification  in  the  writ- 
ings of  Solomon,  from  that  which  they  bear  in  the  works  of 
iminsfMTed  men.  By  wisdom,  he  moans  something  of  which 
the  fear  of  the  Lord  is  the  prime  constituent;  for  he  says,  the 
fear  of  the  Lord  is  the  beginning  of  wisdom :  a  good  under- 
standing have  all  they  that  do  his  commandments.  By  wisdom, 
then,  he  means  religion ;  for  religion  begins  with  the  fear  of 
God.  Of  course,  by  the  wise,  he  intends  those  who  are  reli- 
gious ;  those  who,  to  use  the  language  of  an  apostle,  are  wise 
unto  salvation.  By  folly,  on  the  contrary,  he  means  sin ;  and, 
by  the  foolish,  those  who  love  and  practise  it ;  or,  in  other  words, 
impenitent  sinners^  who  are  destitute  of  the  fear  of  God  with 
which  wisdom  begins.  The  import  of  our  text  then  is  this.  He 
that  walks  with  religious  men  will  become  religious;  but  a 
companion  of  sinners  shall  be  destroyed.  These  two  assertions 
I  now  propose  to  consider  separately,  with  a  view  to  illustrate 
their  meaning,  and  convince  you  of  their  truth. 

I.    He  that  walks  with  religious  men  will  become  religious. 

The  term  walk,  as  used,  by  the  inspired  writers,  alway*  sig- 


CHARACTER    AFFECTED,  ETC. 


417 


nifies  a  continued  course  of  conduct,  or  a  manner  of  living,  iu 
which  men  persevere  till  it  becomes  habitual.  Thus  the  phrase, 
Enoch  walked  with  God,  evidently  signifies  that  he  lived  in  a 
religious  manner.  He  did  not  repair  to  God  occasionally,  when 
want  or  affliction  or  fear  of  death  impelled;  he  did  not  merely 
take  a  few  steps  in  that  path  in  which  God  condescends  to  walk 
with  men,  and  then  forsake  it;  but  he  pursued  that  path  habit- 
ually and  perseveringly ;  he  lived  with  God,  in  contradistinc- 
tion from  those  who  live  without  him  in  the  world.  So  the 
phrase,  to  walk  in  the  way  of  God's  commandments,  evidently 
signifies,  to  pursue  a  course  of  holy  obedience,  without  turning 
aside  to  the  right  hand  or  to  the  left.  To  walk  with  religious 
mn.n,  then,  is  not  merely  to  mingle  occasionally  in  their  society, 
or  to  unite  with  them  in  performing  some  of  the  more  public 
duties  of  religion;  but  it  is  to  make  them  habitually  our  chosen 
companions  and  friends,  and,  in  subordination  to  God,  our 
guides.  It  is  not,  for  instance,  walking  with  religious  men  to 
go  with  them  to  places  of  public  worship;  for  David  says  of 
Aliithophel,  who  died  as  a  fool  dieth,  We  walked  to  the  house 
of  God  in  company.  Nor  is  it  walking  with  religious  men  to 
converse  with  them  occasionally  on  religious  subjects;  for  David 
says  of  the  same  Ahithophel,  We  took  sweet  counsel  together; 
that  is,  we  had  conversation  pleasant  to  me,  and,  as  I  then 
thought,  to  him,  respecting  subjects  of  a  religious  nature.  It  is 
not  walking  with  religious  men  to  reside  with  them,  to  live  in  a 
pious  family,  and  to  attend  with  its  members  at  the  family  altar ; 
for  a  person  may  do  this  reluctantly,  and  his  chosen  associates, 
the  companions  of  his  pleasure,  may  be  of  a  very  different  char- 
acter. Nor  does  uniting  with  religious  men  in  promoting  some 
of  the  great  objects  which  the  Christian  world  is  now  pursuing, 
nt^cessarily  prove  that  we  walk  with  them;  for  we  may  be  led 
to  do  this  by  wrong  motives,  as  well  as  by  those  which  are 
rii^ht.  But  to  walk  with  religious  men  is  to  choose  them  for 
our  associates,  our  fellow  travellers  in  the  journey  of  life;  and 
this  implies  an  agreement  with  them  in  our  views  and  objects 
of  pursuit.  Can  two  walk  together,  says  the  prophet,  except 
tlicy  be  agreed?  A  question  which  plainly  implies  that  they 
cannot.  In  order  that  two  persons  may  walk  together,  they 
must  be  agreed,  first,  respecting  the  place  to  Avhich  they  will 
go ;  for  if  one  wishes  to  go  to  one  place,  and  the  other  to  a  dif- 
voL.  in.  53 


418 


CHARACTER  AFFECTED 


ferent  place,  they  cannot  be  companions.  In  the  second  place, 
they  must  agree  in  opinion  respecting  the  way  which  leads  to 
that  place;  for  if  they  disagree  in  this  they  will  soon  separate. 
In  these  two  particulars,  then,  all  who  would  walk  with  reli- 
gious characters  must  agree. 

Now  the  place  to  which  every  religious  person,  is  travelling  is 
heaven.  Every  such  person,  the  Scriptures  inform  us,  is  a  pil- 
grim and  stranger  on  earth,  seeking  another  and  better  country, 
that  is  a  heavenly.  Of  course,  all  who  would  walk  with  them 
must  make  heaven  the  object  of  their  pursuit,  the  place  which 
they  aim  to  reach. 

Again  ;  in  the  opinion  of  every  truly  religious  person,  the  only 
way  to  heaven  is  Jesus  Christ ;  for  I,  says  he,  am  the  way,  the 
truth  and  the  life ;  no  man  cometh  to  the  Father  but  by  me. 
All  those  who  walk  with  religious  persons  must  agree  with  them 
in  assenting  to  this  truth.  I  do  not  mean  that  they  must  imme- 
diately and  cordially  embrace  it,  for  they  would  then  themselves 
be  religious;  but  they  must  have  such  a  conviction  that  there 
is  a  heaven,  and  that  an  interest  in  Jesus  Christ  is  necessary  to 
obtain  it,  as  will  draw  them  away  from  sinful  society  and  sin- 
ful pleasure,  and  induce  them  to  associate  with  Christians,  to 
unite  with  them  in  attending  diligently  all  the  means  of  grace, 
and  to  listen  with  interest  to  religious  conversation;  they  must, 
in  short,  have  such  a  conviction  of  the  truth  and  reality  and 
importance  of  religion  as  to  adopt  the  resolution  and  the  lan- 
guage of  Ruth  :  Entreat  us  not  to  leave  you,  nor  to  return  fr  im 
following  after  vou,  for  where  you  go,  we  will  go,  where  you 
dwell  we  will  dwell;  your  people  shall  be  our  people,  and  your 
God  our  God,  nor  shall  any  thing  part  us.  Nor  is  it  sufficient 
to  adhere  to  this  resolution  for  a  short  time  only,  for  every  per- 
son, who  becomes  the  subject  of  serious  impressions,  forms  such 
a  resolution,  and  adheres  to  it  so  long  as  these  impressions  re- 
main. During  this  period  he  loses  all  relish  for  worldly 
pleasures,  and  for  conversation  of  a  worldly  nature,  and  can  en- 
joy no  society  but  that  of  Christians.  But  in  too  many  cases 
this  state  of  mind  is  of  short  duration  Their  serious  impres- 
sions are  effaced,  their  desire  for  earthly  and  sinful  objects  revives, 
they  forsake  religious  pursuits,  and  religious  society,  and  return 
more  eagerly  perhaps  than  ever,  to  their  former  courses,  their 
former  associates.    Such  persons  cannot  be  said  to  walk  with 


BY  INTERCOURSE. 


419 


religious  characters,  in  the  sense  of  our  text ;  they  do  at  most 
but  take  a  few  steps  with  them,  and,  instead  of  adhering  to  the 
lesolution  of  Ruth,  imitate  the  conduct  of  Orpah,  who  after  a 
short  struggle  between  her  convictions  and  her  inclinations, 
went  back  to  her  country  and  to  her  idols.  But  those,  who  in- 
stead of  thus  drawing  back  to  perdition  persevere  to  the  end  of 
life  in  the  course  which  has  been  described,,  really  walk  wilh 
religious  persons,  and  will  themselves  become  religious.  There 
are  several  circumstances  and  considerations  which,  taken  col- 
lectively, prove  the  truth  of  this  assertion,  though  no  one  of 
them  taken  separately  would  be  sufficient  to  prove  it. 

In  the  first  place,  the  simple  fact,  that  a  person  chooses  to  as- 
sociate with  religious  characters,  in  religious  pursuits,  proves 
that  he  is  already  the  subject  of  serious  impressions;  that  his 
understanding  is  convinced  of  the  reality  and  importance  of  re- 
ligion; that  his  conscience  is  awakened,  and  that,  to  use  tlie 
language  of  inspiration,  the  Spirit  of  God  is  striving  with  him; 
for  it  is  most  certain  that,  unless  this  is  the  case,  no  person  will 
ever  forsake  his  sinful  pleasures  and  pursuits,  and  his  sinful 
companions  for  the  society  of  Christians.  All  his  natural  feel- 
ings and  inclinations  render  him  averse  to  their  society,  and 
prevent  his  finding  pleasure  in  religious  pursuits;  while,  at  the 
same  time,  they  urge  him  to  pursue  worldly  objects,  and  give 
him  a  relish  for  the  company  of  worldly  associates.  He  is  also 
aware  that,  should  he  forsake  his  worldly  companions  for  the 
society  of  Christians,  he  will  expose  himself  to  their  contempt 
and  become  the  subject  of  their  ridicule.  What  then  is  to  in- 
duce him  to  act  contrary  to  his  natural  feehngs  and  inclinations, 
and  to  exchange  society  which  he  loves,  and  in  which  he  finds 
pleasure,  for  that  which  is  disagreeable,  and  to  expose  himself 
to  ridicule  and  contempt?  It  is  most  evident  that  nothing  can 
do  this  but  the  power  of  an  awakened  conscience,  of  strong 
conviction  produced  by  the  Spirit  of  God.  He  then,  v/ho  be- 
gins to  walk  with  religious  persons,  is  already  the  subject  of 
religious  impressions,  the  Spirit  of  God  is  operating  upon  his 
mind,  and  this  afi'ords  some  reason  to  hope  that  he  will  become 
really  religious.  At  least  his  situation  is  much  more  hopeful 
than  that  of  a  person  who  feels  no  religious  concern. 

In  the  second  place,  he  who  walks  with  religious  persons, 
will  see  and  hear  many  things  which  powerfully  tend  to  increase 


420 


CHARACTER  AFFECTED 


and  perpetuate  those  serious  impressioiw  of  which  he  is  already 
the  subject;  while,  at  the  same  time,  he  will  be  withdrawn 
from  the  operation  of  many  of  those  causes  by  which  such  im- 
pressions are  effaced.  There  is  nothing  which  tends  more 
powerfully  to  obliterate  these  impressions,  than  the  society,  the 
conversation,  and  example  of  the  world.  These  causes  have 
destroyed  more,  who  once  were  not  far  from  the  kingdom  of 
God,  than  perhaps  all  other  causes  united.  Indeed  it  is,  hu- 
manly speaking,  impossible  that  any  serious  impressions  should 
remain  long  upon  a  mind,  which  is  exposed  to  the  full  malig- 
nant influence  of  these  causes.  But  he  who  walks  with 
religious  persons,  is  very  much  withdrawn  from  this  fatal  influ- 
ence. Not  only  so,  but  he  is  brought  under  a  diflferent  and 
salutary  influence.  He  moves  in  a  circle  where  God  and  the 
Redeemer,  and  the  soul,  and  salvation,  and  heaven,  are  regard- 
ed as  objects  of  supreme  importance ;  and  where  the  world, 
with  all  which  it  contains,  is  considered  as  comparatively  worth- 
less. He  moves  in  a  circle  where  he  sees  religion  exemplified, 
where  it  is  presented  to  him  not  as  a  cold  abstraction,  or  as  a 
lifeless  form,  but  living,  breathing,  and  acting,  in  the  person  of 
its  disciples.  He  sees  the  salutary  and  happy  efl'ects  Avhich  it 
produces ;  he  sees  that  it  does  not,  as  he  once  thought,  render 
its  votaries  gloomy  or  morose  or  misanthropic,  but  that  its  fruits 
are  love  and  joy  and  peace.  In  addition,  he  hears  much  con- 
versation on  religious  subjects,  much  that  is  calculated  to 
instruct  him,  to  warn  him,  and  to  increase  his  conviction  of  sin, 
and  his  desire  to  become  truly  religious.  Besides  he  is  almost 
daily  brought  under  the  operation  of  some  of  the  means  which 
God  employs  to  produce  and  increase  conviction,  and  to  effect 
conversion.  It  is  therefore,  to  say  the  least,  highly  probable  that 
he  will  become  truly  religious. 

lu  the  third  place,  as  the  term  walk  signifies  a  continued 
course  of  conduct,  it  is  evident  that  one,  who  walks  with  reli- 
gious men,  must  be  the  subject  of  serious  impressions  for  many 
years  successively.  We  have  already  seen  that  no  one  will  be- 
gin to  walk  with  religious  persons,  till  be  becomes  the  subject  of 
serious  impressions.  Equally  evident  is  it,  that  no  one  will 
continue  to  walk  with  them  after  his  serious  impressions  are  ef- 
faced. He  then  who  does  continue  to  walk  with  them  through 
•         life,  must  be  the  subject  of  serious  impressions  through  life. 


BY  INTERCOURSE. 


421 


But  no  one,  it  is  presumed,  ever  heard  of  an  instance  in  which 
a  person,  who  was  the  subject  of  serious  impressions  through 
hfe,  did  not  become  rehgious.  It  is  true  persons  may  be  seri- 
ously affected,  occasionally,  and  perhaps  for  years  together,  and 
at  different  seasons,  may  associate  much  with  religious  charac- 
ters, without  becoming  religious;  but  such  persons  cannot  be 
said  to  walk  with  good  men  in  the  sense  of  the  text;  for  their 
religious  impressions  are  often  effaced  for  a  considerable  time, 
and  long  intervals  of  carelessness  succeed,  during  which  they 
forsake  in  a  great  measure  religious  pursuits,  and  religious  so- 
ciety. But  it  is  believed  that  no  instance  can  be  found,  of  a 
person  who  continued  through  life  to  walk  with  religious  char- 
acters, and  yet  never  become  religious.  We  readily  allow, 
indeed,  that  such  a  thing  is  possible;  there  is  nothing  in  the  na- 
ture of  things  to  prevent  it.  God  could,  if  he  pleased,  produce 
convictions  of  sin,  and  apprehension  of  future  punishment 
which  should  last  through  life,  and  yet  never  be  followed  by 
conversion.  But  this  is  not  his  method.  His  method  is,  to  give 
up  those  who  obstinately  resist  his  grace,  to  hardness  of  heart 
and  to  blindness  of  mind,  and  thus  leave  them  to  walk  in  their 
own  ways,  and  to  be  filled  with  the  fruit  of  their  own  devices. 
Hence  the  serious  impressions  of  those  who  finally  perish  are 
usually  of  short  continuance ;  or  if  they  continue  long,  it  is  with 
many  interruptions.  Nothing  but  real  grace,  but  genuine  reli- 
gion, will  enable  a  man  to  endure  to  the  end.  He  then  who 
continues  to  walk  with  religious  men  to  the  end  of  his  life  will 
become  religious.  Indeed  he  must  have  become  so  before  many 
years,  perhaps  before  many  months  had  been  spent  in  such  a 
course. 

II.  Let  us  now  consider  the  second  assertion  contained  in 
our  text,  A  companion  of  sinners  shall  be  destroyed.  By  a 
companion  of  sinners  is  evidently  meant,  one  who  chooses  for 
his  associates  persons  regardless  of  religion.  It  does  not  render 
us  companions  of  sinners  to  reside  with  them,  to  transact  busi- 
ness with  them,  or  to  visit  and  converse  with  them  for  the  pur- 
pose of  performing  kind  offices,  or  of  promoting  their  eternal 
interests.  But  if  we  select  them  as  our  intimate  associates  ;  if 
we  choose  to  spend  our  leisure  hours  in  their  company;  if  we 
find  pleasure  in  their  society,  and  prefer  it  to  that  of  religious 
persons;  then  we  are  certainly  their  companions  in  the  sense  of 


422 


CHARACTER  AFFECTED 


the  text,  and  shall  perish  with  them.  The  truth  of  this  asser- 
tion will  appear  evident  from  the  following  considerations 
viewed  collectively. 

In  the  first  place,  it  is  certain  that  he,  who  is  in  this  sense  a 
companion  of  sinners,  is  the  subject  of  no  religious  impressions, 
that  he  has  few  if  any  serious  thoughts.  The  very  fact,  that 
he  chooses  such  persons  for  his  associates  and  companions, 
proves  that  he  resembles  them;  that  his  views  and  feelings  re- 
specting religion  correspond  with  theirs,  and  that  their  conver- 
sation is  agreeable  to  his  taste.  Referring  to  such  characters, 
our  Saviour  says,  They  are  of  the  world,  therefore  speak  they 
of  the  world,  and  the  world  heareth  or  listeneth  to  them.  Hence 
it  appears  that  they  whose  conversation  is  of  a  worldly  nature, 
and  they,  who  listen  with  pleasure  to  such  conversation,  are 
alike  of  the  world.  Besides,  we  have  already  seen  that  as  soon 
as  any  person  becomes  the  subject  of  serious  impressions,  he 
wishes  to  associate  with  serious  characters.  Such  persons  only 
will  converse  with  him  on  that  subject  which  lies  nearest  his 
heart,  and  which  therefore  is  most  interesting;  from  such  per- 
sons alone  can  he  obtam  that  information  which  he  desires ;  and 
they  alone  can  understand  and  sympathize  in  his  feelings.  To 
speak  on  worldly  subjects  to  such  a  person,  will  be  like  singing 
songs  to  a  heavy  heart.  How  can  he,  who  is  burdened  with  a 
load  of  guilt,  and  feels  that  his  soul  is  in  danger;  that  his  eter- 
nal interests  are  at  stake  —  find  pleasure  in  conversing  on  sub- 
jects comparatively  worthless  and  trifling?  It  is  impossible. 
Nothing  then  can  be  more  certain  than  the  fact,  that  he,  wiio 
selects  irreligious  persons  for  his  companions,  and  finds  pleasure 
in  their  society,  is  not  the  subject  of  any  serious  impressions. 
He  exactly  resembles  those  with  whom  he  associates,  and  is 
like  them  pursuing  the  broad  and  crowded  road  which  leads  to 
destruction. 

In  the  second  place,  he  who  chooses  for  his  companions,  per- 
sons regardless  of  religion,  takes  the  most  effectual  way  to 
prevent  any  serious  impressions  from  being  ever  made  on  his 
mind.  Experience  and  observation  unite  to  prove,  that  the  hu- 
man mind,  as  is  said  of  the  chameleon,  takes  the  complexion  of 
those  with  whom  it  associates,  and  that  the  force  of  example, 
especially  of  bad  example,  is  almost  irresistible.  There  is  in 
human  nature  a  principle  of  association,  in  consequence  of 


BY  INTERCOURSE. 


423 


wliich  we  can  scarcely  avoid  becoming,  in  some  degree  at  least, 
conformed  to  those  with  whom  we  associate  on  intimate  and 
friendly  terms.  The  operation  of  this  principle  is  powerfully 
assisted,  and  its  effects  increased,  by  that  desire  to  please  which 
is  natural  to  man.  Hence  he,  who  selects  persons  regardless  ol 
religion  as  his  companions,  will  become  more  and  more  like 
them;  he  will  imitate  their  example;  he  will  become  thorough- 
ly imbued  with  their  spirit ;  and  receive  their  principles  and 
maxims  as  the  perfection  of  wisdom.  He  will  see  them  treat 
religion  with  indifference  and  neglect;  he  will  hear  them  speak 
of  it,  if  they  speak  of  it  at  all,  with  levity,  if  not  with  con- 
tempt ;  he  will  find  that  they  consider  attention  to  it  as  quite 
unnecessary,  and  regard  those  who  are  the  subjects  of  serious 
impressions  as  weak  and  deluded.  Now  it  is  evident  that 
nothing  can  tend  more  powerfully  than  this  to  prevent  him  from 
ever  becoming  the  subject  of  such  impressions.  It  is  evident 
that,  by  mingling  in  such  society,  he  will  become  hardened 
against  the  truth,  and  fortified  against  every  argument,  motive, 
and  consideration  of  a  religious  nature  which  can  be  presented 
to  his  mind.  He  will  come  to  the  house  of  God,  not  with  any 
desire  to  receive  instruction,  but  merely  to  spend  an  idle  hour 
in  vain  thoughts,  or  in  unprofitable  gazing,  or  in  listening  for 
something  to  v/hich  he  may  plausibly  object,  or  turn  into  ridi- 
cule; and  while  divine  truth  drops  around  him  like  the  rain, 
and  distils  as  the  dew,  there  will  be,  if  I  may  so  express  it,  an 
umbrella  spread  over  his  head  which  will  suffer  no  salutary 
drop  to  fall  upon  him ;  or  in  the  language  of  Scripture,  there 
will  be  a  veil  upon  his  heart,  through  which  the  light  of  divine 
truth  cannot  penetrate.  It  is  therefore  evident,  not  only  that 
such  a  person  has  no  serious  impressions,  but  that  there  is  very 
little  reason  to  hope  he  will  ever  be  the  subject  of  them. 

[n  the  third  place,  he  who  selects  persons  regardless  of  reli- 
gion for  his  associates,  takes  the  most  effectual  way  to  banish 
those  serious  thoughts  which  will  occasionally  rise  in  the  minds 
evan  of  the  most  careless.  God  employs  various  means  to  ex- 
cite such  thoughts.  An  attack  of  disease,  the  death  of  a  com- 
panion, or  an  awakening  sermon,  often  occasions  them.  Now 
if  a  person  in  whose  mind  such  thoughts  arise,  would  entertain 
tliem  willingly,  cherish  them,  commune  with  his  own  heart  and 
seek  the  society  of  religious  persons,  the  consequences  might  be 


424 


CHARACTER  AFFECTED 


most  happy  and  lasting.  But  if  he  associates  with  persons  re- 
gardless of  religion,  his  serious  thoughts  will  almost  infallibly 
be  banished.  Suppose,  for  instance,  that  a  person,  who  comes 
careless  and  thoughtless  to  the  house  of  God,  finds  his  attention 
arrested,  his  understanding  convinced,  his  conscience  awakened 
by  the  truths  which  he  hears.  While  listening  to  these  truths, 
lie  probably  forms  a  kind  of  vague,  undefined  resolution,  that 
he  will  pay  more  attention  to  religious  subjects  than  he  has  done. 
But  he  leaves  the  house  of  God,  and  almost  unavoidably  falls 
in  with  some  of  his  irreligious  companions.  He  soon  finds  tliat 
the  truths,  to  which  he  has  been  listening  with  interest,  have 
not  affected  them  in  the  same  manner.  If  he  ventures  to  hint, 
that  the  sermon  was  convincing,  or  the  subject  of  it  important, 
his  remarks  are  received  with  the  most  frigid  indifference,  or 
■with  a  look  of  surprise  mingled  with  contempt.  He  is  there- 
fore obliged  to  repress  his  serious  thoughts,  and  such  thoughts 
when  repressed  soon  leave  us.  Besides,  he  must  make  an  ef- 
fort to  enter  into  conversation,  or  his  companions  will  suspect 
him  of  being  serious, — a  suspicion  which  he  cannot  bear  to  have 
them  entertain.  The  subject  of  conversation  will,  of  course, 
be  of  a  worldly  nature;  it  will  excite  worldly  thoughts,  and 
thus  his  serious  thoughts  Avill  be  banished,  so  that,  before  he 
quits  his  companions  and  returns  home,  the  effect  of  the  truth 
which  he  has  heard  is  entirely  obliterated.  I  dare  appeal  to 
many  of  you,  my  hearers,  for  the  truth  of  these  remarks.  Many 
of  you  cannot  deny  that  you  have  been  religiously  affected  by 
the  truth  which  you  have  heard  in  thishonse;  nor  can  you  deny 
that,  when  you  were  thus  affected,  the  society,  conversation  and 
example  of  your  irreligious  companions,  banished  your  serious 
thoughts  and  lulled  you  to  sleep  again  in  the  lap  of  sintul  secu- 
rity. Thus  it  will  always  be,  while  you  choose  such  companions. 
You  may  be  a  thousand  times  roused,  and  a  thousand  times 
may  resolve  that  you  will  be  more  attentive  to  religion  ;  but  so 
long  as  you  are  a  companion  of  sinners,  your  serious  thoughts 
"will  be  banished  and  all  your  resolutions  broken. 

Finally,  he,  who  associates  with  persons  regardless  of  religion, 
■will  inevitably  form  confirmed  habits  of  feeling,  thinking  and 
acting,  which  will  operate  most  powerfully  to  prevent  him  from 
ever  becoming  religious,  and  thus  effect  his  destruction.  The 
language  of  inspiration  is.  Can  the  Ethiopian  change  his  skin 


BY  INTERCOURSE. 


425 


or  the  leopard  his  spots?  then  may  those,  who  are  accustomed 
to  do  evil,  learn  to  do  well.  But  by  associating  with  irreligious 
companions,  men  soon  become  accustomed  to  do  evil.  They 
acquire  confirmed  habits  of  neglecting  religion,  of  delaying 
preparation  for  death,  and  of  banishing  serious  thoughts.  They 
also  become  more  blindly  devoted  to  the  world,  more  fond  of  the 
society,  conversation,  and  pursuits  of  those  with  whom  they 
associate,  and  of  course  more  enslaved  by  their  influence  and 
example.  Thus,  to  use  the  language  of  Scripture,  their  banJs 
are  made  strong,  so  strong  that  they  will  probably  never  break 
them.  Nor  is  this  all,  there  are  among  us  few  men,  at  least  few 
young  men,  totally  regardless  of  religion,  whose  morals  are 
perfectly  pure;  few,  who  are  not  addicted  to  some  species  of 
vice.  One  is  profane,  another  is  intemperate,  a  third  is  debauch- 
ed, and  a  fourth  is  not  strictly  honest.  These  sins  may,  at  first, 
disgust  a  young  man,  whose  morals  are  as  yet  uncontaminated; 
but  if  he  continues  to  associate  with  those  who  are  guilty  of 
them,  his  disgust  will  infallibly,  though  gradually,  subside.  He 
will  first  tolerate  these  vices,  for  the  sake  of  those  who  practise 
them;  then  he  will  learn  to  give  them  soft,  extenuating  names; 
next  he  will  be  taught  that  it  is  a  proof  of  spirit  and  genius  in 
a  young  man,  to  plunge  into  some  excesses;  finally  he  will  take 
the  plunge,  and  be  entangled  in  a  whirlpool,  from  which  there 
is  little  reason  to  hope  he  will  ever  escape.  What  thousands 
and  what  millions  of  once  promising  youth  have  been  ruined  in 
this  manner  !  Multitudes  of  our  race  have  died  in  consequence 
of  taking  the  plague,  the  yellow  fever,  the  small  pox,  from  the 
diseased:  but  far  greater  multitudes  have  been  ruined,  both  for 
this  world  and  for  the  next,  by  taking  the  infection  of  vice  from 
vicious  companions. 

From  the  preceding  remarks,  it  appears  that  he,  who  associ- 
ates with  persons  regardless  of  religion,  has  no  present  religious 
impressions;  that  he  takes  the  most  effectual  way  to  prevent 
such  impressions  from  being  made  on  his  mind,  and  to  efface 
them  when  they  are  made;  and  that  he  is  continually  forming 
habits  most  unfavorable  to  religion,  and  thus  bringing  himself 
into  a  state  in  which  he  can  no  more  learn  to  do  well,  than  an 
Ethiopean  can  change  his  skin,  or  a  leopard  his  spots;  of  course, 
he  will  die  without  religion,  and  the  doom  of  all  who  die  with- 
out religion,  is  destruction.    The  companion  of  sinners  then 


426 


CHARACTER  AFFECTED 


will  be  destroyed.  It  remains  to  make  some  improvement  of  the 
subject. 

1.  From  this  subject  we  may  learn  what  course  we  are  pur- 
suing, and  what  will  be  our  fate  if  we  continue  in  our  present 
course  till  the  end  of  life.  We  cannot  but  know  who  are  our 
chosen  companions  and  associates;  with  whom  we  love  to  con- 
verse, and  in  whose  society  we  find  most  pleasure.  We  cannot 
but  know  whether  they  consist  of  persons  apparently  religious, 
or  of  those  who  pay  no  regard  to  religion.  Say  then,  my  hear- 
ers, who  are  your  associates?  Are  you  walking  with  religious 
characters,  or  are  you  companions  of  sinners?  I  ask  this  ques- 
tion, not  only  of  those  out  of  the  church,  but  of  those  who  are 
in  it;  for,  strange  as  it  may  appear,  there  are  many  in  the  church 
of  Christ,  who  are  companions  of  sinners.  They  are  united  to 
the  church  only  by  the  external  tie  of  a  profession;  they  do  not 
walk  with  it ;  their  hearts  are  not  with  it,  but  with  the  world. 
They  feel  most  at  home  in  worldly  society;  in  such  society  they 
find  most  pleasure.  In  worldly  conversation  they  engage  with 
most  interest ;  worldly  objects  they  pursue  with  most  ardor. 
Now  such  persons,  notwithstanding  their  profession,  are  com- 
panions of  sinners  in  the  sense  of  our  text.  Say  then,  my  hear- 
ers, what  are  you?  Are  you  with  Christ  or  against  him?  Can 
you  truly  say  to  God,  in  the  language  of  the  psalmist,  I  am  a 
companion  of  them  that  fear  thee,  and  that  keep  thy  precepts? 
Are  such  characters  yourciiosen  associates,  in  whose  company 
you  find  most  pleasure,  with  whom  jon  love  to  spend  your  leis- 
sure  hours?  Then  you  either  are  religious,  or  if  yon  continue 
to  pursue  this  course  through  life,  will  become  so.  But  if  you 
are  a  companion  of  those  who  pay  no  regard  to  religion,  you 
are  certainly  irreligious,  and  if  you  pursue  this  course,  destruc- 
tion, everlasting  destruction,  will  be  your  portion. 

2.  Let  me  beseech  all  present,  and  especially  the  young,  to 
be  guided  by  this  subject  in  making  choice  of  their  associates. 
Remember  that  you  are  immortal  beings,  choosing  companions 
for  eternity.  Remember,  that  if  you  choose  to  associate  with 
persons  regardless  of  religion  now,  you  must  associate  with 
them  forever.  You  must  be  partners  with  them  in  their  destruc- 
tion. Remember  too,  that  when  you  meet  them  in  the  other 
world,  you  will  find  them  stripped  of  every  quality  which  now 
renders  their  society  pleasing.    For  from  him  which  hath  not, 


BY    INTERCOUR  SE. 


427 


shall  be  taken  away  even  that  which  he  seemeth  to  have.  Then 
those  who  are  now  your  tempters  shall  be  your  tormentors,  and 
feel  a  diabolical  gratification  in  adding  to  your  wretchedness. 
On  the  other  hand,  if  you  walk  with  good  men,  you  shall  have 
them  for  your  companions  through  eternity;  and  not  as  they 
are  now,  stained  by  many  imperfections,  but  perfect  in  every 
intellectual  and  moral  excellence.  Nor  is  this  all.  You  shall 
also  enjoy  the  society  of  angels,  of  your  Redeemer,  of  your  God. 
0  then,  be  companions  of  them  that  fear  God.  Shun  the  society 
of  every  one  who  is  addicted  to  any  vice,  as  you  would  shun  a 
man  infected  with  the  plague;  for  if  you  associate  with  such  a 
person,  there  is  almost  a  moral  certainty  that  his  vices  will  be- 
come yours.  Still  more  earnestly  would  I  press  an  attention  to 
this  subject  on  those  who  are  the  subjects  of  serious  impressions, 
or  who  have  any  serious  thoughts.  Do  you  wish  to  have  such 
thoughts  forever  banished,  such  impressions  effaced  from  your 
mind  ?  do  you  wish  to  live  without  religion,  to  die  without  hope, 
and  to  perish  forever?  Then  choose  for  your  companions  per- 
sons who  are  regardless  of  religion.  On  the  other  hand,  do  you 
wish  that  your  serious  thoughts  should  continue,  that  your  se- 
rious impressions  should  become  deep  and  lasting,  and  that  they 
should  end  in  conversion?  do  you  wish  to  live  religiously,  to  die 
triumphantly,  to  be  happy  eternally?  Then  shun  irreligious 
society  and  walk  with  good  men.  Choose  them  for  your  com- 
panions, listen  to  their  instructions,  request  their  prayers, 
imitate  their  example,  attend  with  them  on  all  the  means  of 
grace,  converse  with  them  freely  respecting  your  rehgious  con- 
cerns. Pursue  this  course  without  interruption,  and  the  issue 
will  be  happy. 

Finally;  permit  me,  in  the  name  of  all  God's  people,  to  ad- 
dress to  each  of  you  the  invitation  which  Moses  (]ave  to  Hobab; 
We  are  journeying  to  the  place  of  which  the  Lora  said,  I  will 
give  it  you;  come  thou  with  us,  and  we  will  do  thee  good;  for 
the  Lord  hath  spoken  good  concerning  Israel. 


SERMON  LXXXIII. 


CHARACTER  OF  DANIEL. 


O  Daniel,  a  man  greatly  beloved. — ^Daotei.  x-  1L 

One  of  the  great  excellences  of  Scripture  is,  that  it  points  out 
to  us  the  path  of  duty,  not  only  by  precept,  but  by  example. 
Not  to  mention  the  perfect  pattern  of  a  holy  life,  which  it  sets 
before  us  in  the  character  and  conduct  of  Christ,  it  presents  to 
our  view  men  of  like  passions  with  ourselves,  in  almost  every 
possible  variety  of  situation  ;  and  while  it  urges  us,  by  the  most 
powerful  motives,  to  become  followers  of  those  who,  by  faith 
and  patience,  now  inherit  the  promises,  it  clearly  describes  the 
way  which  led  them  to  glory;  and  teaches  us,  by  their  example, 
in  what  manner  to  discharge  the  duties,  support  the  trials,  and 
overcome  the  temptations,  of  our  probationary  state. 

Of  those  whose  characters  are  thus  recorded  for  our  imitation, 
few,  if  any,  will  be  found  superior  to  Daniel.  His  life  as  des- 
cribed in  Scripture,  appears  to  be  without  blemish.  He  is  almost 
the  only  eminent  saint  there  mentioned,  of  whom  no  fault  is 
recorded.  Nor  was  his  character  for  goodness  merely  of  the 
negative  kind.  Even  during  his  life,  he  was  placed  by  Jehovah 
himself,  in  the  same  rank  with  Job  and  Noah ;  men  eminent  in 
their  day  for  faith  and  piety.  In  addition  to  this  infallible  testi- 
mony in  his  favor,  we  find  him,  once  and  again,  addressed  by 
an  angel,  as  a  man  peculiarly  dear  to  God.    O  man  greatly  be- 


CHARACTER     OP  DANIEL. 


429 


loved,  says  he,  fear  not ;  peace  be  unto  thee  ;  be  strong,  yea,  be 
strong  :  for  I  am  come  to  give  tliee  skill  and  understanding,  for 
thou  art  greatly  beloved.  The  same  title  is  given  him  in  our 
text,  by  one  who  appears  to  have  been  the  Son  of  God.  I  look- 
ed, says  the  prophet,  and  behold  a  man  clothed  in  linen,  whose 
loins  were  girded  with  fine  gold.  His  body  also  was  like  the 
beryl;  and  his  face  as  the  appearance  of  lightning,  and  his  eyes 
as  lamps  of  fire,  and  his  arms  and  his  feet  like  in  color  to  pol- 
ished brass,  and  the  voice  of  his  words  like  the  voice  of  a  mul- 
titude. And  he  said  unto  me,  O  Daniel,  a  man  greatly  beloved, 
understand  the  words  that  I  speak  unto  thee,  and  stand  upright ; 
for  to  thee  am  I  sent. 

My  friends,  nothing  is  more  indispensably  necessary  to  the 
welfare  of  all  creatures,  than  the  favor  of  their  Creator.  To 
be  greatly  beloved  of  God  is  the  highest  honor  and  happiness,  to 
which  we  can  possibly  attain,  either  in  this  world  or  the  next. 
Hence  it  becomes  a  matter  of  infinite  importance  for  us  to  know 
how  this  privilege  is  to  be  obtained.  This  knowledge  we  may 
easily  acquire,  from  an  attentive  consideration  of  the  life  and 
conduct  of  Daniel.  We  know  from  infallible  testimony  that  he 
was  greatly  beloved ;  and  have  therefore  every  reason  to  con- 
clude that  all  who  resemble  him  will  enjoy  the  love  and  favor 
of  God.  Let  us  then  carefully  examine  his  character,  and 
ascertain,  if  possible,  why  he  was  so  greatly  beloved  by  his 
Creator. 

The  first  thing  in  his  character  which  deserves  our  attention, 
is  his  early  piety.  Like  Josiah,  though  he  was  very  young 
v;-hen  carried  captive  to  Babylon,  yet  even  then  he  appears  from 
his  conduct  to  have  been  eminently  pious.  He  must  therefore, 
like  Josiah,  have  begun  at  a  very  tender  age,  to  seek  after  the 
Lord  God  of  his  fathers.  At  a  period  of  life,  when  most  young 
persons  are  wholly  engrossed  by  follies  and  trifles,  and  know 
nothing  of  spiritual  and  divine  things,  he  was  well  acquainted 
with  the  law  of  God  ;  and,  though  a  child  in  years,  was  a  man 
in  knowledge  and  understanding.  This  remembrance  of  his 
Creator  in  the  days  of  his  youth,  when  mankind  generally  for- 
get him,  was  doubtless  one  among  other  things,  which  gave  him 
so  distinguished  a  place  in  the  divine  favor  ;  for  God's  language 
to  his  creatures  is,  I  love  them  that  love  me. 

Another  trait  in  the  character  of  Daniel,  deserving  our  atten- 


430 


CHARACTER     OF  DANIEL. 


lion,  is  the  caution,  zeal  and  resolution  which  he  displayed,  in 
keeping  himself  unspotted  from  the  world.  This,  the  apostle 
James  informs  us,  is  an  essential  part  of  pure  and  undefiled 
religion;  and  for  this,  Daniel  was  highly  distinguished.  When 
carried  to  Babylon,  he,  with  a  few  companions,  children  in 
whom  was  no  blemish,  but  who  were  well-favored,  and  skilful 
in  all  wisdom,  and  cunning  in  knowledge,  and  understanding 
science,  and  possessing  ability  to  stand  in  the  king's  presence, 
was  selected  from  the  other  captives,  and  taken  into  the  royal 
palace ;  that  they  might  acquire  the  learning  and  language  of 
the  Chaldeans.  In  this  situation,  the  king  appointed  them  a 
daily  provision  of  his  own  meat,  and  of  the  wine  which  he 
drank ;  so  nourishing  them  for  three  years,  that,  at  the  end 
thereof,  they  might  stand  before  the  king.  But  Daniel  purposed 
in  his  heart,  that  he  would  not  defile  himself  with  the  king's 
meat.  Various  reasons  might  induce  him  to  adopt  this  resolu- 
tion. He  might  do  it  from  love  of  country,  and  his  fellow  cap- 
tives, with  a  view  to  show  his  sorrow  for  their  calamities.  He 
could  say  with  Nehemiah,  why  should  not  my  countenance  be 
sad ;  why  should  I  indulge  my  appetite  in  feasting  when  the 
city  and  place  of  my  father's  sepulchres  lieth  waste,  and  the 
gates  thereof  are  burned  with  fire  ?  If  I  forget  thee,  O  Jerusa- 
lem, let  my  right  hand  forget  her  cunning:  if  I  do  not  remem- 
ber thee,  let  my  tongue  cleave  to  the  roof  of  my  mouth ;  if  I 
prefer  not  Jerusalem  above  my  chief  joy.  For  a  Jew  to  be  joy- 
ful when  his  nation  was  thus  smarting  under  the  judgments  of 
heaven,  was  not  only  unsuitable  and  improper,  but  highly  dis- 
pleasing to  God :  for  we  find  in  the  prophet  Amos,  a  wo  de- 
nounced against  those  who  eat  the  lambs  out  of  the  flock,  and 
the  calves  out  of  the  stall,  and  drink  wine  in  bowls,  in  a  time 
of  public  calamity,  but  are  not  grieved  for  the  afllictions  of 
Joseph.  A  regard  to  his  country,  and  to  this  threatening,  might 
possibly  have  some  influence  in  producing  Daniel's  resolution 
not  to  defile  himself  with  the  king's  meat.  But  it  was,  more 
probably,  from  a  principle  of  obedience  to  the  divine  law.  You 
need  not  be  told,  that,  by  the  law,  the  Jews  were  strictly  forbid- 
den to  eat  certain  animals,  which  were  used  for  food  among  the 
heathen;  and  that  all  kinds  of  food  which  had  been  previously' 
offlered  in  sacrifice  to  idols,  were  considered  by  them  as  unclean. 
Had  Daniel  shared  in  the  king's  provision,  he  would  have  been 


CHARACTER     OF  DANIEL. 


431 


under  the  necessity  of  eating,  not  only  meats  which  had  been 
offered  to  idols,  but  meats  which  were  absokitely  forbidden  by 
the  law  of  Moses.  He,  therefore,  resolved  not  to  defile  himself 
by  partaking  of  it;  but  to  live  only  on  herbs  and  water.  If  we 
consider  the  circumstances  of  his  situation,  my  friends,  we  shall 
find  reason  to  admire  the  firmness,  zeal,  and  tenderness  of  con- 
science, displayed  in  this  resolution.  In  age,  he  was  but  a  child. 
The  royal  delicacies  which  he  was  invited,  and  even  comman- 
ded to  partake  of,  would  doubtless  have  been  highly  gratifying 
to  his  appetite;  and  he  might  easily  have  invented  many  plaus- 
ible excuses  for  enjoying  them.  He  might  have  pleaded  that 
he  was  a  captive,  and  under  obligation  to  obey  those  into  whose 
power  Providence  had  thrown  him.  He  might  have  pleaded 
that  by  refusing  to  partake  of  the  king's  meat,  he  should  bring 
upon  himself  much  ridicule  and  reproach,  and  perhaps  expose 
himself  to  severe  punishments.  He  might  have  pleaded  that 
the  Jewish  ceremonial  law  was  not  intended  to  be  binding  in  a 
foreign  country ;  and  that  since  he  was  among  the  Chaldeans, 
he  was  under  the  necessity  of  complying  with  their  manners 
and  customs.  With  much  less  plausible  excuses  than  these,  do 
young  persons,  in  general,  satisfy  themselves  for  complying  with 
the  sinful  customs  and  manners  of  the  world.  But  Daniel, 
notwithstanding  his  tender  age,  had  sufficient  firmness  of  mind 
to  reject  them.  Be  the  consequence  what  it  might,  he  was  de- 
termined to  maintain  his  integrity,  and  to  preserve  himself  un- 
spotted in  the  midst  of  a  luxurious  court,  and  ensnaring  exam- 
ples. Thus  he  early  began  to  deny  ungodliness,  and  every 
worldly  lust,  and  to  live  soberly  and  temperately,  presenting  his 
body  as  a  living  sacrifice,  holy  and  acceptable  to  God.  This 
conduct  doubtless  had  a  tendency  to  secure  the  divine  favor,  and 
to  render  him  a  man  greatly  beloved  by  his  Creator.  It  proved 
that  he  was  not  ashamed  of  his  religion,  his  country,  or  his 
God ;  and  that  like  Moses,  lie  chose  rather  to  suffer  affliction 
with  the  people  of  God,  than  to  enjoy  the  pleasures  of  sin  for  a 
season. 

A  third  remarkable  trait  in  the  character  of  Daniel,  is  the 
holy  indifference  and  contempt  with  which  he  looked  down  on 
worldly  honor,  wealth  and  applause.  We  have  already  seen 
how  little  he  valued,  even  in  his  youth,  those  worldly,  sensual 
pleasures,  by  which  the  young  are  so  often  fascinated  and  cn- 


432 


CHARACTER     OF  DANIEL. 


snared.  As  little  did  he  value  wealth  and  honor.  Though  he 
was  of  royal  descent,  and  though  he  had,  from  his  infancy,  been 
educated  in  courts  where  religion  was  neglected,  God  dishon- 
ored, and  the  world  idolized  as  the  one  thing  needful ;  and 
though  he  possessed,  in  the  court  of  Babylon,  every  possible 
opportunity  and  advantage,  for  acquiring  riches  and  honors, 
yet  he  seems  to  have  overcome  all  these  temptations,  and  to  have 
considered  all  these  ensnaring  objects,  for  which  millions  barter 
their  souls,  as  trifles  unworthy  of  his  pursuit.  It  is  true,  he 
obtained  both  riches  and  honors;  but  it  is  no  less  true  that  he 
never  sought  them.  They  came  to  him  unasked  and  undesired. 
He  evidently  appears  to  have  preferred  a  calm,  retired,  humblo 
station,  to  all  that  kings  and  courts  could  give.  Witness  the 
maimer  in  which  he  treated  the  monarchs  under  whose  govern- 
ment he  lived.  Instead  of  flattering  them,  as  did  others,  and 
as  he  would  have  done,  had  he  desired  to  secure  their  favor,  he 
never  failed  to  reprove  them  for  their  sins,  when  a  favorable 
opportunity  was  oflfered  him.  Hear  with  what  holy  boldness  he 
reproved  the  proud  Nebuchadnezzar,  the  most  powerful  monarch 
on  earth.  Break  ofl' thy  sins,  says  he,  by  righteousness ;  and 
thine  iniquities  by  showing  mercy  to  the  poor.  This  was 
strange  language  to  the  ears  of  a  prince,  who  was  accustomed 
to  hear  nothing  but  the  most  extravagant  praises  and  flatteries; 
and  who  was  never  addres.sed  by  his  subjects  without  their 
pr-istrating  themselves  before  him.  With  the  same  holy  zeal 
and  fortitude  did  he  reprove  the  impious  Belshazzar.  When  he 
offered  to  clothe  Daniel  in  scarlet  robes,  adorn  his  neck  with  a 
chain  of  gold,  and  make  him  the  third  ruler  in  the  kingdom,  he 
replied  with  a  holy  contempt  for  these  glittering  trifles,  let  thy 
gifts  be  to  thyself,  and  give  thy  rewards  to  another.  Thou,  O 
Belshazzar,  hast  not  humbled  thine  heart,  though  thou  knewest 
all  that  befel  thy  father,  for  his  pride;  but  thou  hast  lifted  up 
thyself  against  the  Lord  of  heaven,  and  the  God  in  whose  hands 
thy  breath  is,  thou  hast  not  glorified.  This,  my  friends,  is  not 
the  language  of  a  man  of  the  world,  who  wished  for  the  riches 
and  honors  which  kings  bestow  on  their  favorites?  No;  it  is 
the  independent  language  of  a  man  crucified  to  the  world,  and 
regardless  of  what  that  world  could  bestow.  This  trait  in  his 
character  was  indispensably  necessary  to  render  him  beloved  by 
his  Maker;  for  we  are  expressly  assured  that  the  love  and 
friendship  of  the  world  are  enmity  with  God. 


CHARACTER     OF  DANIEL. 


433 


Another  part  of  Daniel's  character  which  we  are  called  to 
notice,  is  his  exemplary  piety  and  devotion.  He  was  emphati- 
cally a  man  of  prayer.  Though  he  lived  in  the  midst  of  the 
tumult,  noise,  and  confusion  of  a  court,  and  during  a  great  part 
of  his  life,  had  almost  the  sole  direction  of  the  counsels  and 
offices  of  a  powerful  nation,  which  must  necessarily  involve  him 
in  an  ocean  of  business,  cares,  and  perplexities ;  yet  he  daily 
found  much  more  time  for  secret  prayer,  than  many  Christians 
can  find  at  the  present  day,  who  have  nothing  but  their  own 
private  concerns  to  engage  their  attention.  He  never  pleaded, 
as  an  excuse  for  neglecting  this  duty,  that  his  body  was  too 
much  wearied,  and  his  mind  too  much  perplexed  by  constant 
care  and  fatigue,  to  perform  it.  No;  whatever  obstacles  might 
oppose  it,  or  however  loudly  necessary  business  might  demand 
his  attention,  he  prayed  to  God  regularly  three  times  in  a  day ; 
and  he  would  much  sooner  have  thought  of  neglecting  his  daily 
food,  and  sleep,  than  of  omitting  these  accustomed  devotional 
exercises.  He  lived,  in  this  respect,  like  a  man  who  knew  that 
his  soul  needed  daily  refreshment,  as  well  as  his  body  ;  and  who 
felt  that,  without  God,  he  could  do  nothing.  Praying  was  not 
with  him,  an  idle  form,  a  heartless  ceremony,  or  a  duty  perform- 
ed merely  to  quiet  his  conscience.  No;  it  was  his  joy  and  de- 
light ;  it  was  the  very  life  of  his  soul ;  and  with  almost  as  much 
ease,  might  the  sun  be  turned  from  his  course,  as  he  from  his 
daily  approaches  to  the  throne  of  grace.  Even  the  conimand.s 
of  the  king,  and  the  certainty  of  being  cast  into  the  den  of  lions, 
could  not,  for  one  moment,  deter  him  from  the  performance  ot 
this  duty.  My  friends,  do  you  love  prayer  thus  fervently  and 
sincerely?  How  often,  think  you,  should  you  approach  the 
throne  of  grace,  if  your  way  to  it  lay  through  a  den  of  lions? 

But  to  return.  In  addition  to  the  prayers  which  Daniel  offer- 
ed up,  three  times  in  a  day,  he  frequently  set  apart  seasons  for 
more  especial  attention  to  this  duty.  He  set  his  face,  as  he  ex- 
presses it,  to  seek  the  Lord  God  by  prayer  and  supplication, 
with  fasting,  and  sackcloth,  and  ashes  ;  and  in  the  performance 
of  these  duties,  he  sometimes  spent  the  greater  part  of  every  day 
for  weeks  together.  Since  God  loves  those  who  love  him,  we 
cannot  wonder  that  a  man  w'hose  fervent  love  for  his  Maker  led 
him  so  frequently  and  constantly  to  the  mercy  seat,  should  be 
greatly  beloved  in  return. 

VOL.  in.  55 


434 


CHARACTER    OF  DANIEL. 


Another  Irait  in  the  character  of  this  eminent  saint,  was  his 
strong  faith,  and  confidence  in  God.  That  he  possessed  such  a 
faith  is  evident  from  the  frequency  and  fervency  of  his  prayers ; 
since  none  truly  pray,  but  those  whose  faith  is  strong  and  lively. 
That  his  faith  was  of  this  character  is  further  evident,  from  his 
conduct,  and  from  the  testimony  of  Scripture.  It  was  this 
which  enabled  him,  without  shrinking,  to  enter  the  lion's  den, 
and  which  preserved  him  there  unhurt.  He  was  taken  up  out 
of  the  den,  we  are  told,  and  no  manner  of  hurt  was  found  upon 
him  ;  why  7 — because,  says  the  inspired  penman,  he  believed  in 
his  God.  This,  this  alone  preserved  him.  Like  Moses,  he  en- 
dured as  seeing  him  who  is  invisible.  By  faith,  he  could  real- 
ize God's  presence,  and  his  ability  to  shut  the  lions'  mouths.  It 
was  in  consequence  of  possessing  such  a  faith  as  this,  that 
Abraham  was  called  the  friend  of  God.  My  friends,  is  your 
faith  of  this  kind  ?  Does  it  produce  effects  similar  to  these  7 
Does  it  support  and  comfort  you  in  dangers,  trials,  and  tempta- 
tions 1  It  will  do  so,  if  it  be  genuine.  But  if  it  is  not,  if  it  is 
mere  natural,  speculative  belief,  it  will  have  little  effect.  It  will 
not  overcome  the  world,  it  will  not  lead  you  to  encounter  perils 
and  difficulties,  for  the  sake  of  Christ ;  it  will  not  enable  you  to 
see  him  who  is  invisible.    It  is  without  fruits  ;  it  is  dead. 

Again ;  profound  humility,  and  a  consequent  disposition  to 
give  the  glory  to  God,  is  another  remarkable  trait  in  the  char- 
acter of  Daniel.  This  appears  in  his  confessions  and  praise-s. 
Notwithstanding  his  eminent  piety,  we  find  him  saying,  O  Lord, 
we  have  sinned,  and  have  committed  iniquity,  and  have  done 
wickedly,  and  have  rebelled  by  departing  from  thy  precepts,  and 
thy  judgments.  He  seems  to  be  at  a  loss  for  expressions  suffi- 
ciently strong  to  describe  the  greatness  of  his  sins,  and  heaps 
words  together,  in  order,  if  possible,  to  show  the  deep  sense 
which  he  entertained  of  his  guilt  and  unworthiness.  In  tlie 
exercise  of  the  same  humble  temper,  we  find  him  renouncing 
all  pretensions  to  any  worthiness  or  righteousness  of  his  own  ; 
and  depending  entirely  on  the  sovereign  mercy  of  God.  He 
might  have  trusted  to  his  own  prayers  and  merits,  with  as 
much  propriety  as  any  man  that  ever  existed ;  but  instead  of 
this,  we  find  him  saying,  O  Lord,  unto  thee  belongeth  righte- 
ousness, but  unto  us  confusion  of  face :  we  do  not  present  our 
supplications  before  thee  for  our  righteousness,  but  for  thy  great 


CHARACTER    OF  DANIEL. 


435 


mercies.  The  same  humble  temper  is  strikingly  expressed  in 
his  langinige  to  Nebuchadnezzar,  when  he  revealed  to  him  his 
dream  with  its  interpretation.  Instead  of  taking  to  himself  the 
glory  of  this  interpretation,  he  says.  There  is  a  God  in  heaven, 
who  revealelh  secrets ;  but  as  for  me,  this  secret  is  not  revealed 
to  me  for  the  sake  of  any  wisdom  that  I  have  more  than  others. 
Here,  my  friends,  you  see  the  genuine  language  of  humility. 
He  was  afraid  that  the  king  would  suppose,  either  that  he  had 
discovered  this  secret  by  his  own  wisdom,  or  that  it  was  reveal- 
ed to  him  for  the  sake  of  his  own  superior  goodness ;  and  that 
thus,  God  would  lose  the  glory  of  his  own  work.  With  a  view 
to  prevent  this,  and  to  lead  the  king  to  give  the  glory  to  God,  he 
modestly  disclaims  all  praise,  and  refers  it  to  him  to  whom  it 
was  due.    He  who  thus  humbles  himself  shall  be  exalted. 

The  last  trait  in  the  character  of  Daniel,  which  I  shall  men- 
tion, is,  that  his  religion  was  habitual,  uniform,  consistent,  and 
lasting.  He  was  always  the  same.  In  childhood,  in  youth,  in 
manhood,  and  in  age  ;  he  inflexibly  followed  the  path  of  duty, 
and  steadfastly  adhered  to  the  God  of  his  fathers.  Nothing 
could  seduce,  nothing  could  drive  him  from  his  course,  or  induce 
him  to  deviate  from  it,  for  one  moment,  in  the  smallest  possible 
degree.  Of  this,  his  conduct,  when  his  enemies  conspired  to 
ruin  him,  affords  a  striking  and  satisfactory  proof.  When  he 
knew  that  the  decree,  condemning  any  one  who  should  pray  to 
God  for  thirty  days,  to  be  cast  into  the  den  of  lions,  was  irrevo- 
cably passed,  he  went  into  his  house  and  prayed  to  God,  as  usu- 
al, three  times  a  day;  his  windows  being  open  towards  Jerusa- 
lem. Yet  how  many  plausible  excuses  might  he  have  made, 
for  conducting  differently  ;  and  how  many  would  he  have  made, 
had  he  resembled  some  professing  Christians  of  the  present  day. 
He  might  have  pleaded  that  his  life  was  of  great  consequence 
to  his  countrymen  ;  that  it  was  in  his  power  to  do  much  good, 
in  his  then  elevated  station  ;  that  he  was  bound  to  obey  the  king 
his  master  ;  that  it  was  his  duty  to  preserve  his  own  life  ;  and 
that  it  would  do  no  harm  to  any  one,  on  such  an  occasion,  to 
abstain  from  prayer  for  thirty  days.  At  least,  he  might  have 
urged  that  it  would  be  justifiable,  in  such  circumstances,  to  shut 
his  windows,  and  pray  in  private ;  and  thus  disappoint  the 
wicked  designs  of  his  enemies.  These  excuses, — any  one  but 
a  real  Christian  would  have  made,  and  considered  himself  jus- 


436 


CHARACTER    OF  DANIEL. 


tified  in  omitting  prayer  entirely,  or  at  least  performing  it  ir 
secret.  But  Daniel  was  really  religious,  and  therefore  could  not 
be  deceived  by  these  plausible  excuses.  He  knew  that  he  was 
watched.  He  knew  that  if  he  neglected  to  pray  with  his  win- 
dows open,  as  usual,  his  enemies  would  assert  that  he  had  omit- 
ted that  duty.  He  knew  that,  in  this  case,  it  would  be  said, 
See,  Daniel,  notwithstanding  his  pretended  firmness  and  piety, 
can,  like  others,  make  his  religion  bend  to  his  interest.  He  pre- 
fers his  life  to  his  duty.  He  cannot  trust  in  his  God  to  save 
him.  His  God,  therefore,  can  be  no  better  than  the  gods  of  the 
nations ;  and  his  religion  is  no  better  than  ours.  Thus  God 
would  be  dishonored,  the  Chaldeans  would  be  prejudiced  against 
the  true  religion,  and  a  glorious  opportunity  of  suffering  for  Je- 
hovah, would  be  lost  forever.  These  reasons  did  not  allow 
Daniel  to  hesitate  a  moment  respecting  what  he  ought  to  do ; 
and  for  him  to  know  what  he  ought  to  do,  and  to  do  it,  were 
the  same.  He  never  troubled  himself  about  consequences.  He 
only  asked,  what  is  duty  7  When  he  once  saw  the  path  of  duty, 
he  would  follow  it  though  hell  should  open  her  mouth  in  his 
way.  This,  the  whole  tenor  of  his  conduct  proves  ;  and  a  sim- 
ilar course  must  be  pursued  by  all  who  wish  to  be,  like  hira, 
beloved  by  their  Maljer. 

Improvement.  —  1.  From  this  subject  we  may  learn,  my 
friends,  how  religion  dignifies,  and  ennobles  our  nature,  whea 
it  is  entertained  in  its  power  and  purity.  How  noble,  how  dig- 
nified, how  sublime,  does  the  character  of  Daniel  appear  !  That 
you  may  see  this  in  its  true  light,  bring  him  forward ;  and  com- 
pare him  with  the  nobles,  princes,  and  great  ones  of  Babylon. 
See  them  indulging  in  sensual  pleasures,  proud  of  their  wealth 
and  birth,  panting  for  riches,  honor,  and  applause,  seeking  these 
transitory  trifles  by  every  possible  means,  neglecting  immortal 
honors  and  glories;  and  meanly  envying  and  hating  that  excel- 
lence, which  they  could  not  reach.  See  Daniel,  on  the  contrary, 
calm,  firm,  and  self-collected;  with  an  eye  fixed  on  God  and 
heaven,  despising  the  trifles  which  they  pursued,  aiming  at  the 
glory  of  his  Maker,  and  the  happiness  of  his  fellow  creatures, 
and  following  with  unconquerable,  undeviating  resolution,  the 
path  of  duty.  While  they  grovelled  on  the  earth,  his  head,  and 
his  heart  were  in  heaven;  —  while  their  minds  were  darkened 
by  thf  clouds  of  ignorance  and  prejudice,  and  their  breasts  con- 


CHARACTER    OF  DANIEL, 


437 


vulsed  by  the  storms  of  ambition,  avarice,  envy,  and  revenge; 
his  exalted  soul  dwelt  in  regions  of  eternal  day,  far  above  the 
clouds  of  mental  ignorance,  and  the  storms  of  contending  pas- 
sions. That  you  may,  still  more  clearly,  discern  the  superiority 
of  his  character,  compare  him  with  the  kings  whom  he  served. 
See  Belshazzar,  making  a  great  feast,  to  a  thousand  of  his  lords; 
and  surrounded  by  every  thing,  wliich  could  dazzle  or  delight 
the  senses.  See  Nebuchadnezzar,  walking  in  the  midst  of  his 
palace,  reflecting  with  self-complacency,  on  the  nations  he  had 
subdued;  and  proudly  exclaimmg,  Is  not  this  great  Babylon 
that  I  have  built,  for  the  house  of  the  kingdom,  by  the  might  of 
my  power,  and  for  the  honor  of  my  majesty?  Then  turn  your 
eyes  to  the  prophet.  See  him,  with  that  heroic  boldness,  which 
nothing  but  true  piety  can  give,  reprovmg  the  pride  of  one  of 
these  kings,  and  the  impious  extravagance  of  the  other;  see 
him,  in  defiance  of  threats,  and  impending  danger,  bending  his 
knees  to  the  only  being  whom  he  feared  ;  see  him,  with  unsha- 
ken calmness  and  serenity,  sitting  in  the  midst  of  ravenous 
lions,  who,  like  lambs,  crouch  at  his  feet;  —  and  then  say  which 
was  the  more  dignitied  character,  he,  or  the  proud  kings  of 
Babylon.  Nay  more,  say  which  possessed  the  more  enviable 
titles  and  honors;  he  or  they?  They  were  styled  princes,  on 
earth.  But  he,  as  a  prince,  had  power  with  God  and  prevailed. 
They  were  honored,  admired,  and  applauded  by  their  fellow- 
■'vorms;  but  he  was  greatly  beloved  by  his  God.  Who  would 
not  be  Daniel  in  the  lion's  den,  rather  than  Belshazzar,  at  his 
feast,  or  Nebuchadnezzar  on  his  golden  throne?  O  how  evi- 
dently does  it,  in  this  instance,  appear,  that  the  righteous  is 
more  excellent  than  his  neighbor.  Such  being  the  superior 
excellence  of  Daniel's  character,  permit  us  farther  to  improve 
the  subject,  by  inquiring, 

2.  Do  you,  my  friends,  possess  a  similar  character?  This, 
all  must  allow  to  be  an  important  question ;  since  if  we  do  not 
resemble  Daniel,  we  are  not,  like  him,  beloved  of  God.  Say 
then,  does  your  temper,  your  conduct  resemble  his  ?  Did  piety 
like  his  distinguish  your  early  years?  Have  you  kept  your- 
selves unspotted  from  the  world,  when  temptations  to  sensual 
indulgence  were  peculiarly  plausible  and  urgent  ?  Have  riches 
as  little  attraction  for  you  as  they  had  for  him  ?  Is  your  piety 
habitual,  the  same  in  all  circumstances ;  and  are  you  equally 


438 


CHARACTER    OF  DANIEL. 


fervent  and  persevering  in  prayer!  Have  you  the  same  strong 
faith,  and  equally  triumphant  in  the  darkest  times ;  and  do  you 
manifest  the  same  deep  humility,  and  unmoved  firmness  and 
resolution  ? 

Lastly,  permit  me  to  improve  this  subject,  by  urging  all  present 
to  imitate  the  conduct  of  Daniel.  To  induce  you  to  this,  con- 
sider what  an  unspeakable  honor  and  privilege  it  is,  to  be  greatly 
beloved  of  God.  It  is  the  highest  honor  and  happiness  to  which 
a  creature  can  arrive.  It  includes  every  thing,  which  creatures 
can  possibly  desire  ;  for,  if  God  love  us,  then  all  things  are  ours, 
all  things  must  work  together  for  our  good,  and  nothing  can  do 
us  any  real  injury;  for,  says  the  Apostle,  if  God  be  for  us,  who 
can  be  against  us?  O  then,  if  you  love  life,  if  you  love  happi- 
ness, if  you  love  yourselves,  be  persuaded  to  copy  the  example 
of  Daniel.  Let  those  of  you  who  are  young,  begin  early,  like 
him,  to  seek  after  the  Lord  God  of  your  fathers,  and  remember 
your  Creator  in  the  days  of  your  youth.  Begin  from  this  day 
to  cry  unto  him.  My  father,  thou  art  the  guide  of  my  youth. 
Let  those  who  have  lost  this  precious  season,  remember  that  it 
is  not  yet  too  late,  and  strive  to  redeem  the  time  which  they 
have  wasted,  by  double  watchfulness,  zeal  and  diligence.  Above 
all,  let  those  who  profess  to  be  the  people  of  God,  consider  their 
peculiar  obligations,  to  imitate  this  ancient  worthy.  Would  to 
God,  my  professing  friends,  you  could  be  prevailed  upon  to  feel 
the  force  of  these  obligations.  Would  to  God,  that  every  mem- 
ber of  this  church  were  a  Daniel,  in  weanedness  from  the  world, 
in  humility,  in  resolution,  in  faith,  and  in  prayer.  How  would 
religion  then  revive  and  flourish  among  us.  How  would  gain- 
sayers  be  confounded.  How  would  our  hearts  be  encouraged, 
and  God  be  glorified.  How  would  your  own  souls  rejoice. 
My  Christian  friends,  why  will  not  each  of  you  be  a  Daniel? 
Are  there  no  motives,  no  considerations,  which  will  rouse  you  to 
exertion?  Is  there  nothing  in  your  natures,  on  which  we  can 
operate;  no  spark  of  holy  ambition,  of  sacred  zeal,  which  can 
be  blown  up  into  a  flame?  O  that  we  could  breathe  a  divine, 
celestial  ardor,  into  your  souls,  and  fire  you  with  inextinguish- 
able, insatiable  desires  after  growth  in  grace.  O  that  we  could 
persuade  you  to  pursue  religion,  with  that  patient,  zealous, 
habitual,  unwearied  diligence,  and  resolution,  with  which  you 
pursue  the  things  of  this  world.    Then  should  we  see  our  wishes 


CHARACTER     OF  DANIEL. 


439 


realized;  then  would  this  church  be  as  a  crown  of  glory,  in  the 
hand  of  the  Lord,  and  as  a  royal  diadem,  in  the  hands  of  our 
God :  then  would  there  not  only  be  some,  but  many,  among  us, 
tc  whom  angels  might  say,  Fear  not,  but  be  strong,  O  ye,  who 
are  greatly  beloved  of  your  God. 


SERMON  LXXXIV. 


OUR  OBLIGATIONS  TO  GOD  AND  MEN. 


Bender  unto  Caesar  the  things  that  are  Csesar's ;  and  to  God,  the  things  that  are 
God's. —  Mark  xii.  17. 

At  the  period  of  our  Saviour's  residence  on  earth,  the  Jews 
were  greatly  divided  in  opinion,  respecting  the  lawfulness  of 
paying  tribute  to  the  Roman  emperors,  under  whose  government 
they  were.  The  Pharisees,  prompted  by  ambition,  and  a  wish 
to  obtain  popularity,  earnestly  contended  that,  as  the  Jewish 
nation  were  the  peculiar  people  of  God,  they  ought  not  to  sub- 
rait  or  pay  tribute  to  a  heathen  power.  The  Herodians,  as  is 
generally  supposed,  maintained  that,  in  their  present  circum- 
stances, it  was  not  only  necessary  but  lawful.  In  this  dispute, 
the  common  people  sided  with  the  Pharisees,  while  all  who  wish- 
ed to  secure  the  favor  of  the  Roman  government,  took  part  with 
the  Herodians.  In  these  circumstances,  the  enemies  of  our 
Lord  flattered  themselves  that  by  proposing  to  him  this  much 
disputed  question,  they  should  infallibly  draw  him  into  a  snare. 
Should  he  decide  in  favor  of  the  lawfulness  of  paying  tribute, 
they  could  represent  him  to  the  people  as  an  enemy  to  their  lib- 
erties, and  thus  excite  against  him  their  indignation.  Should 
he  on  the  other  hand,  assert  that  to  pay  tribute  was  unlawful, 
they  could  accuse  him  to  the  Roman  Governor,  as  a  mover  of 
sedition.  The  plot  was  artfully  laid,  and  its  execution  artfully 
conducted;  but  in  vain  did  human  craftiness  attempt  tocircura- 


OUR  OBLIGATIONS,  ETC. 


441 


vent  divine  wisdom.  Instead  of  directly  replying  to  their  ques- 
tion, our  Saviour  called  for  a  piece  of  money,  and  asked,  whose 
image  and  superscription  it  bore.  They  said  Caesar's.  Render 
then,  said  he,  to  Caesar  the  things  that  are  Caesar's,  and  to  God, 
the  things  that  are  God's. 

The  spirit  of  this  passage  requires  us  to  regard  the  rights  of 
all  beings  as  sacred,  and  to  give  them  all  what  is  theirs;  or,  as 
it  is  elsewhere  expressed,  to  render  to  all  their  dues ;  tribute  to 
whom  tribute  is  due,  custom  to  whom  custom,  fear  to  whom 
fear,  and  honor  to  whom  honor  is  due.  This  important  practi- 
cal truth,  we  now  propose  to  consider.  I  do  not  conceive  that 
it  requires  any  proof  You  will,  I  doubt  not,  readily  acknowl- 
edge, that  we  are  bound  to  render  to  every  being,  what  is  his 
just  due.  All  that  is  necessary,  then,  is  to  show  what  is  due 
to  the  several  beings  with  whom  we  are  connected.  In  attempt- 
ing to  do  this,  I  shall  show. 

I.  What  is  due  to  (iod,  and  » 

II.  What  is  due  to  men  from  each  of  us. 

I.  What  is  due  to  God  ;  or,  what  are  the  things,  the  property 
of  God,  which  our  Saviour  here  requires  us  to  render  him. 

The  question  may  be  answered  very  briefly;  in  one  word; 
and  that  word  is, all ;  for  it  is  very  easy  to  show  that  all  things 
are  in  the  most  perfect  sense  the  property  of  God.  No  right  of 
property  can  be  more  perfect  than  that  which  results  from  cre- 
ation, and  surely  no  one  present  will  deny  that  all  things  were 
created  by  him.  Agreeably  he  claims  them  all.  The  earth  is 
the  Lord's  an  1  tlie  fulness  thereof;  the  world  and  all  that  dwell 
therein,  for  he  founded  and  established  it.  The  silver,  he  says, 
is  mine;  and  the  gold  is  mine ;  mine  is  every  beast  of  the  forest, 
and  the  cattle  upon  a  thousand  hills.  Of  course,  we,  and  all  that 
we  possess  are  God's  property,  more  strictly  so  than  any  thing 
which  we  call  our  own  is  our  property,  and  he  claims  it  all.  But 
general  remarks  do  not  affect  us.  It  is  therefore  necessary  to  de- 
scend to  particulars,  and  mention  separately  the  things  that  are 
God's  and  which  he  requires  us  to  render  to  him. 

1.  Our  souls  with  all  (heir  faculties,  are  the  property  of  God. 
He  is  the  Father  of  our  spirits.  Glorify  God,  says  the  voice  of 
inspiration,  in  your  spirits  which  are  his.  If  any  of  you  hesi- 
tate to  acknowledge  the  justice  of  his  claim  to  your  souls,  look 
at  them  for  a  moment.    Contemplate  their  immortality,  their 

VOL.  in.  56 


442 


OU  K    OBLI GATI  O  NS 


wonderful  faculties,  the  understanding,  the  will,  the  imagina- 
tion, the  memory,  and  then  say,  whose  image  and  superscrip- 
tion do  they  bear?  Who  gave  you  these  faculties?  Who 
endowed  them  with  immortality?  Must  it  not  be  the  king 
immortal,  the  only  wise  God,  to  whom  it  is  owing  that  there  is  a 
spirit  in  man;  who  has  given  us  more  understanding  than  the 
beasts  of  the  field,  and  made  us  wiser  than  the  fowls  of  heaven? 
Our  souls  then,  with  all  their  faculties,  are  his,  and  to  him  they 
ought  to  be  given.  Is  it  asked,  what  is  implied  in  giving  our 
souls  to  God?  I  answer,  we  give  them  to  him  when  we  employ 
all  their  faculties  in  his  service;  in  performing  the  work  which 
he  has  assigned  us.  We  give  them  to  him  when  our  under- 
standings are  diligently  employed  in  discovering  his  will ;  when 
our  memories  retain  it,  our  hearts  love  it,  our  wills  submit  to  it, 
and  the  whole  inner  man  obeys  it.  This  is  what  is  implied  in. 
the  first  and  great  command,  thou  shall  love  the  Lord  thy  God 
with  all  thy  h%art,  and  with  all  thy  mind,  and  with  all  thy  soul, 
and  with  all  thy  strength. 

2.  Our  bodies  are  the  property  of  God.  As  he  is  the  Father 
of  our  spirits,  so  also  is  he  the  former  of  our  bodies.  Thine 
eyes,  says  the  psalmist,  did  see  my  substance,  yet  being  imper- 
fect; and  in  thy  book  all  my  members  were  written,  when  as 
yet  there  were  none  of  them.  Thy  hands,  says  Job,  have  made 
me  and  fashioned  me  round  about;  thou  hast  clothed  me  Avith 
skin  and  flesh  and  fenced  me  with  bones  and  sinews.  The 
same  work  God  has  performed  for  each  of  us.  Hence  the  Apos- 
tle exhorts  us  to  glorify  God  with  our  bodies  which  are  his,  and  to 
present  them  as  living  sacrifice  to  God,  holy  and  acceptable 
in  his  sight,  which  is  our  reasonable  service.  Rendering  to  God 
his  own,  implies  then  tha  giving  of  our  bodies  to  him.  This  is 
done  when  we  employ  our  members  as  instruments  of  righteous- 
ness unto  holiness.  It  is  neglected  when  we  use  them  as  in- 
struments of  unrighteousness  unto  sin. 

3.  Our  time  is  God's  property.  This  is  indeed  implied  in  the 
remarks  which  have  already  been  made.  Our  time  is  that  part 
of  duration  which  is  measured  by  our  existence.  But  during 
every  moment  of  our  existence,  we  are  the  property  of  God. 
To  his  service,  therefore,  every  moment  of  our  time  ought  to  be 
consecrated.  If,  at  any  moment,  we  are  not  serving  him,  we, 
during  that  moment,  withhold  from  him  ourselves. 


TO    GOD    AND  MEN. 


413 


4.  All  our  knowledge  and  literary  acquisitions  are  God's 
property.  They  were  acquired  by  us  in  the  use  of  that  time, 
and  of  those  faculties  which  are  his;  and,  of  course,  he  may 
justly  claim  them  as  his  own.  And  we  find,  that  he  does  claim 
them.  He  compares  our  faculties  and  his  other  gifts  to  a  sum 
of  money,  entrusted  by  a  master  to  his  servants,  to  be  employed 
and  increased  for  his  benefit.  And  by  the  punishment  which 
that  master  inflicted  on  a  slothful,  unfaithful  servant,  who  neg- 
lected to  improve  his  talents,  he  shows  us  what  will  be  the  doom 
of  those  who  do  not  cultivate  their  faculties,  or  who  do  not 
consecrate  to  him,  the  fruits  of  that  cultivation.  Indeed,  it  is 
difficult  to  conceive  how  we  can  justify  ourselves  in  acquiring 
knowledge,  unless  with  a  view  to  serve  him  more  effectually. 
If  it  be  not  sought  with  this  view,  it  must  be  sought  merely  for 
the  purpose  of  gratifying,  enriching,  or  aggrandizing  ourselves; 
a  motive  to  action,  of  which  God  does  not  approve,  and  which 
is  in  direct  opposition  to  the  letter  and  spirit  of  our  text. 

5.  Our  temporal  possessions  are  God's  property.  They  are 
all,  either  the  gifts  of  his  providence,  or,  as  was  remarked 
respecting  our  literary  acquisitions,  were  obtained  by  the  use  of 
time  and  faculties  which  belong  to  him.  They  are  his  also  by 
the  right  of  creation,  a  right,  as  has  been  observed,  of  all  rights 
the  most  perfect.  Agreeably,  we  find  that  men  are  frequently 
represented  in  the  Scriptures,  not  as  the  owners  of  their  posses- 
sions, but  merely  as  stewards,  to  whose  care  the  Lord  of  all 
things  has  entrusted  a  portion  of  his  property,  to  be  employed 
agreeably  to  his  directions.  These  directions  allow  us  to  employ 
such  a  portion  of  the  property  thus  entrusted  to  us,  in  supplying 
our  own  wants,  as  is  really  necessary  to  our  support  and  happi- 
ness, or  as  is  consistent  with  the  rules  of  temperance  and  the 
demands  of  benevolence.  But,  if  any  part  of  it  be  spent  iu 
gratifying  what  St.  John  calls  the  lust  of  the  flesh,  the  lust  of 
the  eye,  or  the  pride  of  life,  it  is  devoted  to  a  purpose  for  which 
our  master  never  designed  it,  and  he  will  consider  and  treat  us 
as  unfaithful  stewards. 

Lastly;  our  influence  is  God's  property.  This  follows  as  a 
necessary  consequence  from  the  preceding  remarks.  All  our 
influence  over  others  results  either  from  our  natural  faculties, 
our  knowledge,  or  our  wealth;  all  of  which  have  been  shown 
to  be  the  property  of  God.    Of  course,  the  influence  which  we 


444 


OUR    OBLIGATIONS  * 


derive  from  any  of  these  circumstances,  is  his  also,  and  ought 
ever  to  be  exerted  in  promoting  his  honor  and  interest  in  the 
world.  It  appears,  then,  that  rendering  to  God  the  things  that 
are  God's,  implies  consecrating  to  his  service,  our  souls,  our 
bodies,  our  time,  our  knowledge,  our  possessions  and  our  influ- 
ence. He  who  withholds  from  God  any  of  these  things,  or  any 
part  of  ihem,  does  not  comply  with  the  precept  in  our  text. 

II.  I  proceed,  as  was  proposed,  to  show  what  things  are  due 
from  us  to  men.  At  first  view  it  may  seem  as  if  nothing  were 
due;  or,  at  least,  that  we  have  nothing  which  we  can  render  to 
them ;  for  if,  as  has  been  shown,  we,  and  all  that  we  possess 
are  the  property  of  God,  what  remains  for  men?  I  answer,  if 
God  had  not  required  us  to  render  something  to  men,  nothing 
would  be  due  to  them,  nor  should  we  have  the  smallest  right  to 
bestow  any  thing  upon  them.  But  as  God  is  the  sole  and  sov- 
ereign proprietor  of  everything  that  exists,  he  has  a  perfect 
right  to  say  how  it  shall  be  disposed  of  He  has  a  right  to  ap- 
point such  receivers  as  he  pleases,  and  he  has  in  part  appointed 
our  fellow-creatures  to  be  receivers  of  a  large  portion  of  what 
we  owe  him.  To  this  portion,  they  have,  therefore,  a  just 
claim.  And  when  we  regard  this  claim,  when  we  give  any 
thing  to  men,  in  compliance  with  the  will  of  God,  he  considers 
it  as  given  to  him.  The  question,  what  is  due  from  us  to  our 
fellow  creatures,  is  then  equivalent  to  the  inquiry,  what  are 
those  things  which  God  requires  us  to  give  to  men,  and  to  which 
they  have  therefore  a  right;  a  right,  founded  in  his  revealed 
will.    This  question  I  now  propose  to  answer. 

1.  All  men,  without  exception,  have  a  right  to  our  love;  a 
right  to  expect  that  we  should  love  them  as  we  love  ourselves; 
and  that  as  we  have  opportunity,  we  should  do  to  them,  as  we 
should  wish  them,  in  a  change  of  situation,  to  do  to  us.  This, 
as  I  need  not  inform  you,  God  expressly  requires.  Love  thy 
neighbor  as  thyself  Whatsoever  things  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them.  Nor  are  our  enemies 
to  be  excepted ;  for,  says  our  Saviour,  Love  your  enemies,  bless 
them  that  curse  you;  do  good  to  them  that  hate  you,  and  pray 
for  them  that  despitefuUy  use  you  and  persecute  you.  All  men 
then,  so  far  as  they  are  knov/n  by  us,  have  a  right  to  our  love, 
and  to  all  the  kind  offices  which  love  would  prompt  us  to  per- 
form.   Every  man,  who  dies  without  having  done  all  the  world. 


TO    GOD    AND  MEN. 


445 


all  the  good  which  it  was  in  his  power  to  do,  dies  in  debt  to  the 
world,  or  to  the  world's  Creator.  Withhold  not  good,  says  the 
voice  of  inspiration,  from  him  to  whom  it  is  due,  when  it  is  in 
the  power  of  thy  hand  to  do  it.  Do  good  to  all  men,  as  ye 
have  opportunity.  To  him  that  knoweth  to  do  good,  and  doeth 
it  not,  to  him  it  is  sin.  Much  more  then  have  our  fellow  creatures 
a  right  to  expect  that  we  should  do  them  no  injury.  They  have 
a  right  to  our  good  opinion,  till  they  forfeit  it  by  misconduct. 
They  have  a  right  to  expect  that  we  refrain  from  speaking  evil 
of  them,  except  when  duty  requires  it ;  to  expect  that  persons, 
reputation  and  property,  should  be  in  our  hands  as  safe  as  in 
their  own.  It  is  scarcely  necessary  to  add,  that  all  with  whona 
we  transact  any  business,  have  a  right  to  be  treated  with  the 
most  perfect  fairness  and  honesty.  Love  will,  of  course,  lead 
to  this.  Justice  requires  it.  God  commands  it.  Let  no  man, 
he  says,  overreach  or  defraud  his  brother  in  any  matter ;  for  the 
Lord  is  the  avenger  of  all  such.  Now  the  man  who  knowingly 
takes  or  retains  the  smallest  portion  of  another's  property,  is 
dishonest,  unjust,  and  exposes  himself  to  tins  threatening. 

Nor  will  it  avail  anything  for  him  to  plead  that  he  takes  no 
more  than  the  law  gives  him;  for  human  laws  are  necessarily 
imperfect;  and  their  application  must,  in  many  cases,  be  still 
more  so.  They  often  allow  men  to  take,  or  to  retain  that,  to 
which,  by  the  law  of  God,  they  have  no  right.  And  remember, 
that  we  are  to  be  tried,  not  by  the  laws  of  men,  but  by  the  law 
of  God.  He  then,  who,  in  any  case,  takes  more  than  the  law 
of  God,  the  law  of  love  allows,  or  retains  what  that  law  forbids 
him  to  retain,  is  condemned  by  it.  The  rust  of  his  unlawful 
gain,  says  an  apostle,  shall  witness  against  him,  and  eat  his 
flesh,  as  it  were  fire.  Among  such  unlawful  gains,  must  be 
included  all  that  is  acquired  by  defrauding  the  public  revenues. 
The  only  difference  between  defrauding  the  public  and  defraud- 
ing an  individual,  is,  that  in  the  former  case,  we  cheat  many, 
and  in  the  latter,  only  one.  The  sum  which  each  man  pays  the 
public,  is  paid  for  a  valuable  consideration.  It  is  paid  for  the 
tjecure  enjoyment  of  life,  reputation,  liberty  and  property.  If 
one  man  pays  less  than  he  ought  for  this  purpose,  others  must 
pay  more,  and  then  they  are  defrauded. 
2,  To  all  whom  God  has  made  our  superiors,  we  owe  obedi- 


44G 


OUE  OBLIGATIONS 


ence,  submission  and  respect.  As  subjects,  we  are  bound  to 
obey,  honor  and  pray  for  our  rulers.  Let  every  soul  of  you  be 
subject  to  the  higher  powers.  Submit  to  every  ordinance  of 
man  for  the  Lord's  sake.  Thou  shalt  not  speak  evil  of  the  ruler 
of  thy  people.  Pray  for  all  that  are  in  authority.  As  children 
we  are  required  to  honor  and  obey  our  parents.  But  as  this 
duty  has  been  recently  under  consideration,  it  is  needless  to 
enlarge.  Servants  are  required  to  be  obedient  to  their  masters 
with  all  reverence,  not  answering  again,  and  to  account  their 
masters  worthy  of  all  honor ;  and  they,  adds  the  apostle,  who 
have  believing  masters,  let  them  not  despise  them,  because  they 
are  brethren,  but  rather  do  them  service  because  they  are  faithful. 
We  may  add  that  the  aged,  considered  merely  as  such,  have  a 
claim  to  respect.  Thou  shalt  rise  up,  says  Jehovah,  before  the 
hoary  head  and  honor  the  face  of  the  old  man. 

3.  To  our  inferiors  we  owe  kindness,  gentleness  and  conde- 
scension. They  have  a  right  to  expect  that  their  feehngs  should 
not  be  needlessly  wounded,  and  that  regard  should  be  paid  to 
their  comfort  and  convenience.  Parents  provoke  not  your 
children  to  wrath.  Masters  forbear  threatening.  Let  all  conde- 
scend to  men  of  low  estate.  The  poor  and  afflicted  have  special 
claims.  The  afflicted  have  a  right  to  our  sympathy  ;  the  indus- 
trious poor  to  pecuniary  relief.  With  respect  to  this  duty,  many 
indulge  erroneous  opinions.  They  allow  that  we  ought  to  be 
just  and  honest,  to  pay  our  debts,  but  with  respect  to  liberality 
to  the  poor,  they  seem  to  imagine  that  we  are  left  at  liberty  to 
do  as  we  please.  But  if  the  law  of  God  be  adopted  as  our  rule 
we  shall  find  that  it  requires  charity  no  less  than  justice.  We 
shall  find  that  we  owe  a  debt  to  the  industrious  poor,  which, 
though  they  cannot,  strictly  speaking,  demand,  God  requires  us 
to  pay.  In  his  sight,  the  man  who  is  not  charitable  to  the  poor, 
is  dishonest  and  unjust.  But  with  respect  to  the  indolent  poor, 
the  decision  of  Scripture  is,  that  if  any  man  will  not  work, 
neither  shall  he  eat. 

4.  Those  of  us  who  are  members  of  Christ's  visible  church, 
owe  to  each  other  the  performance  of  all  the  duties,  which  result 
from  our  connexion.  We  are  bound  to  watch  over  our  profess- 
ing brethren,  to  admonish  them  when  needful,  and  to  seek  in  all 
things  the  oeace  and  welfare  of  the  church.    We  are  also  under 


TO    GOD    AND    MEN.  447 

special  obligations  to  promote  their  temporal  interest ;  for  while 
the  Scriptures  command  us  to  do  good  to  all  men,  they  add, 
specially  to  those  who  are  of  the  household  of  faith. 

Lastly ;  there  are  some  things  which  we  owe  our  families  and 
connexions.  As  husbands  and  wives,  we  owe  each  other  the 
strict  and  faithful  performance  of  the  promises  which  we  made, 
when  we  were  united.  As  parents,  we  owe  our  children  the 
best  education  for  this  world  and  the  next,  which  it  is  in  our 
power  to  give  them.  As  heads  of  families,  we  are  bound  to 
provide  for  their  wants,  to  the  utmost  of  our  power,  for  he  who 
neglects  to  do  this,  has  denied  the  faith  and  is  worse  than  an 
infidel. 

Thus,  my  hearers,  have  I  stated  the  principal  things  which 
we  owe  to  God,  and  to  men,  and  the  payment  of  which  is  im- 
plied in  rendering  to  both  the  things  which  are  theirs.  The 
justice  of  this  statement,  I  think  no  one  can  deny,  who  does  not 
deny  the  authority  of  the  Scriptures.  On  this  ground  I  am 
prepared  to  meet  any  man,  and  defend  the  truth  of  every  posi- 
tion which  has  been  advanced.  It  only  remains  to  improve  the 
subject. 

1.  In  view  of  this  subject,  how  great,  how  incalculable  is  the 
debt  which  we  have  contracted,  both  to  God  and  to  men.  All 
the  things  v/hich  have  been  enumerated  justly  belong  to  them, 
and  ought  to  have  been  paid  them,  from  the  first  moment  of  our 
moral  existence.  But  surely  I  need  not  attempt  to  prove  that 
we  have  not  paid  them.  We  have  not  even  rendered  to  men, 
the  things  that  are  men's;  much  less  have  we  rendered  to  God 
the  things  that  are  his.  Every  day,  every  hour  of  our  waking 
existence,  Ave  have  withheld  something  both  from  God  and  from 
men,  which  was  due  to  them.  Every  day  and  hour,  therefore, 
our  debt  to  him  is  increasing.  Well  then  may  our  Saviour 
represent  us  as  owing  a  debt  of  ten  thousand  talents.  Well  may 
God  accuse  us  of  robbing  and  defrauding  him.  Will  a  man, 
says  he,  rob  God  1  Yet  ye  have  robbed  me.  How  vain,  how 
false  then,  are  the  pretences  of  those  who  assert  that  they  have 
injured  no  one,  that  they  pay  every  one  his  own ;  and  how  pre- 
sumptuous are  the  hopes  which  they  build  upon  this  assertion  ' 
They  make  all  religion  to  consist  in  paying  their  pecuniary 
debts,  and  in  avoiding  any  instance  of  dishonesty,  which  is  for- 


448 


OUR  OBLIGATIONS 


bidden  by  human  laws.  They  deny  or  forget  that  God  has  any 
rights;  they  think  it  neither  unjust  nor  dishonest  to  withhold 
from  him  his  property.  But,  my  hearers,  though  we  forget 
God's  rights,  he  will  not;  nor  will  he  sutTer  them  to  be  disre- 
garded with  impunity.  He  knows  how  to  claim  and  to  receive 
what  is  his.  He  has  death  ready  to  arrest  us.  He  has  an 
eternal  prison  from  which  there  is  no  escape,  in  which  multi- 
tudes of  unfaithful  stewards  are  now  conflned,  and  in  which  he 
will  confine  us,  till  the  uttermost  farthing  be  paid ;  unless  wo 
can  find  a  surety,  able  and  willing  to  take  our  debts  upon  him- 
self. Hence, 

2.  We  may  learn  our  need  of  an  interest  in  the  Saviour,  and 
the  impossibility  of  being  saved  without  him.  We  evidently 
cannot  discharge  our  past  debts.  Should  we,  from  this  moment 
become  perfect,  and  render  both  to  God  and  men  all  that  is 
theirs,  it  would  not  prevent  our  debt  from  increasing.  It  could 
make  no  satisfaction  for  the  past.  It  could  cancel  no  part  of  the 
debt  which  we  have  already  contracted,  and  for  that  we  should 
still  be  answerable,  and  must  still  be  condemned.  In  this  view 
the  situation  of  every  sinner  is  desperate.  He  is  loaded  with  a 
debt  which  he  is  unable  to  pay,  which  is  constantly  increasing, 
and  which  he  must  discharge  or  perish.  But  though  we  have 
thus  destroyed  ourselves,  in  Christ  there  is  help.  He  becomes 
surety  for  all  that  believe  in  him;  takes  upon  himself  the  debt, 
which  they  can  never  discharge,  and  thus  sets  their  souls  at 
liberty.  By  the  assistance  of  his  grace,  and  through  him  as 
their  mediator,  they  are  enabled  to  present  themselves  to  God, 
Uving,  holy  and  acceptable  sacrifices.  This  is  the  way  and  the 
only  way  of  salvation. 

And  now,  my  hearers,  what  shall  we  say  to  these  things?  I 
make  no  appeal  to  your  passions.  I  appeal  to  your  understand- 
ings and  consciences,  and  ask,  is  it  not  just  that  God  should 
require  us  to  render  to  him  and  to  men,  what  is  due  to  each 
respectively?  Is  it  not  just  that  he  should  punish  those  who 
neglect  to  do  this?  Have  we  not  all,  even  the  best  of  us,  neg- 
lected to  do  this?  Was  it  not  infinitely  good  and  merciful  in 
God  to  provide  a  surety  to  discharge  debts,  which  we  might 
most  justly  have  been  called  on  to  pay !  Are  we  not  under 
infinite  obligations  to  him,  who  consented  to  become  our  surety, 


OTTR  OBLIGATIONS   TO  GOD  AND  MEN. 


449 


and  who  to  save  our  forfeited  lives,  laid  down  his  own]  And 
do  not  reason,  conscience,  and  a  regard  to  our  own  happiness, 
combine  with  Scripture  in  urging  us,  to  accept  the  offers  of  this 
divine  Benefactor ;  and  constrained  by  his  love,  to  live  hence- 
forth to  him  and  not  to  ourselves !  To  these  questions,  my 
friends,  there  can  be  but  one  true,  reasonable,  scriptural  answer. 
Practically  give  them  that  answer,  and  your  souls  shall  live. 
VOL.  in.  57 


SERMON  LXXXV. 


PARTICIPATION  IN  OTHER  MEN'S  SINS. 


Neither  be  partaker  of  other  men's  sins.  —  1  Timothy  v.  22. 

In  this  chapter  the  apostle  gives  Timothy  particular  directions 
respecting  the  duties  of  his  pastoral  office ;  and  solemnly  charges 
him  before  God  and  the  elect  angels,  to  observe  these  directions; 
not  preferring  one  man  above  another,  and  doing  nothing  by 
partiality.  One  of  the  most  important  of  his  official  duties  con- 
sisted in  ordaining  other  men  to  the  work  of  the  ministry  by 
prayer  and  the  imposition  of  hands.  As  it  was  of  the  greatest 
importance  that  none  should  be  introduced  into  the  ministry 
v/ho  were  not  suitably  qualified,  the  apostle  particularly  en- 
joined it  upon  him  to  use  great  care  and  circumspection  in 
examining  and  .setting  apart  persons  for  this  sacred  office;  and 
enforced  a  compliance  with  this  injunction  by  intimating  to  him, 
that,  should  he  neglect  it,  he  would  participate  in  the  guilt  of 
every  unworthy  character,  on  whom  he  should  carelessly  lay 
hands.  Lay  hands,  says  he,  suddenly  on  no  man,  neither  be 
partaker  of  other  men's  sins,  but  keep  thyself  pure. 

My  hearers,  though  this  caution  was  originally  addressed  to 
an  individual  with  reference  to  the  duties  of  a  particular  office, 
it  is  of  universal  application.  In  many  other  parts  of  Scripture 
we  are  all  indirectly,  if  not  directly,  cautioned  to  beware  of 
partaking  in  the  guilt  of  others;  and  introducing  improper 


PARTICIPATION    IN  SINS. 


451 


characters  into  the  ministry,  is  by  no  means  the  only  way  in 
which  a  disregard  of  this  caution  may  be  shown.  In  every 
state  of  society,  and  especially  in  such  a  state  as  exists  in  a 
civilized  country,  under  a  form  of  government  like  ours,  we  are 
connected  with  our  fellow  creatures  so  intimately,  and  by  such 
numerous  ties,  that  there  are  very  many  ways  in  which  we  may 
become  accomplices,  or  at  least  partakers,  in  their  sins ;  and  in- 
deed, without  great  care  and  watchfulness,  it  is  impossible  to 
avoid  being  so.  In  consequence  of  these  connexions,  the  sins 
of  an  individual  become  the  sins  of  many,  and  there  is  no  doubt 
that,  in  the  sight  of  God,  a  large  proportion  of  every  man's 
guilt  is  contracted  by  sharing  in  the  guilt  of  others.  This  be- 
ing the  case,  the  subject  which  we  have  chosen  is,  I  conceive, 
peculiarly  suitable  for  a  day  of  public  humiliation,  fasting  and 
prayer.  On  such  a  day,  we  are  called  upon  to  humble  ourselves 
before  God,  not  only  for  our  personal  sins,  but  for  all  the  sins 
of  others  in  which  we  have  made  ourselves  partakers.  In  dis- 
coursing on  this  subject,  I  shall  endeavor  to  show,  when  we 
make  ourselves  partakers  in  other  men's  sins  ;  and  to  state  some 
of  the  reasons  which  should  induce  us  to  guard  against  partak- 
ing in  them. 

I.  When  do  we  make  ourselves  partakers  in  other  men's 
sins?  I  answer,  generally  speaking  we  partake  in  the  guilt  of 
all  those  sins  which  we  tempt  or  assist  others  to  commit;  of  all 
the  sins  which  we  voluntarily  or  carelessly  occasion  by  our  in- 
fluence or  example;  of  all  the  sins  which  we  might  but  do  not 
prevent;  and  of  all  the  sins  against  which  we  do  not  bear  testi- 
mony when  we  have  opportunity  to  do  it.  On  each  of  these 
particulars  it  would  be  easy  to  enlarge  and  to  confirm  our  ob- 
servations by  appropriate  quotations  from  the  Scriptures,  but 
these  quotations  will  be  more  properly  introduced  in  succeeding 
parts  of  our  discourse.  Now  from  these  observations  it  fol- 
lows, 

1.  That  ministers  make  themselves  partakers  in  the  sins  of 
their  people,  when  those  sins  are  occasioned  by  their  own  negli- 
gence, by  their  example,  or  by  unfaithfulness  in  the  discharge 
of  their  official  duties.  But  why  do  I  mention  this  to  you? 
Not  because  you  are  in  danger  of  partaking  in  this  way  of 
other  men's  sins,  but  because  my  subject  naturally  leads  to  this 
remark;  because  I  am  willing  to  preach  to  myself  as  well  as  to 


452 


PARTICIPATION  IN 


you,  and  because  this  remark  suggests  a  sufficient  excuse,  if  ex- 
cuse be  necessary,  for  the  pointed  observations  which  I  may  be 
called  upon  to  make  in  the  progress  of  my  discourse  j  for  from 
this  remark  it  follows  that,  if  you  are  in  danger  of  sharing  in 
the  guilt  of  other  men's  sins,  it  is  my  duty,  as  a  minister  of 
Christ,  to  warn  you  plainly  of  that  danger,  and  to  point  out  the 
way  in  which  you  may  avoid  it;  and  should  I  neglect  thus  to 
warn  you,  I  should  myself  share  in  the  guilt  of  all  your  sins, 
and  of  all  the  sins  of  which  you  make  yourselves  partakers. 
Now  this  I  can  by  no  means  consent  to  do.  I  am  willing  to 
participate  in  all  your  sorrows  and  afflictions,  but  I  am  not  wil- 
ling to  share  in  your  sins.  I  have  enough  and  more  than 
enough  of  my  own  to  answer  for,  without  participating  iu 
yours.  Let  this  be  my  apology,  if  in  this,  as  well  as  in  my 
other  discourses,  I  use  great  plainness  of  speech. 

2.  Parents  participate  in  the  sins  of  their  children,  when  they 
occasion,  and  when  they  might  have  prevented  them.  That 
this  remark  is  perfectly  just,  when  applied  to  such  parents  as 
set  before  their  children  a  vicious  example,  I  presume  none  will 
deny.  Should  a  parent  voluntarily  pain  the  bodies  of  his  chil- 
dren, or  communicate  to  them  a  dangerous  and  infectious 
disorder,  all  would  unite  in  reprobating  his  unnatural  conduct. 
But  is  it  not  as  abominable  for  a  parent  to  pain  the  minds,  as 
the  bodies  of  his  children?  And  can  any  poison  operate  upon 
their  bodies  more  fatally  or  more  certainly,  than  the  vicious  ex- 
ample of  a  parent  will  operate  upon  their  minds  7  If  he  be 
intemperate,  or  indolent,  or  profane,  will  not  his  children,  unless 
a  gracious  providence  prcA'ent,  most  probably  resemble  him? 
And  may  he  not  be  most  justly  considered  and  punished  as  a 
partaker  of  their  sins ;  sins,  which  come,  if  I  may  so  express 
it,  recommended,  and,  as  it  were,  sanctified  to  them  by  the  ex- 
ample of  those,  whom  God  and  nature  had  constituted  the 
guides  of  their  youthful  steps? 

But  while  almost  all  unite  in  justly  execrating  the  wretch, 
who  thus  poisons  the  souls  of  his  unsuspecting  offspring,  there 
is  another  class  of  parents,  who,  though  perhaps  equally  guilty 
in  the  judgment  of  God,  meet  with  scarcely  a  censure  from  the 
lips  of  man.  I  mean  those  who  set  their  children  an  irreligious 
example.  This  class  includes  every  parent  who  is  not  himself 
truly  and  exemplarily  pious.    And  why  should  this  class  be 


OTHER    men's  SINS. 


453 


thought  less  guUty,  than  that  already  mentioned  ?  Is  not  irre- 
ligion  as  surely  destructive  to  the  soul  as  immorality?  Are  not 
impenitence,  and  unbelief,  and  insensibility  to  religion,  as  posi- 
tively forbidden,  and  as  severely  censured  in  the  word  of  God, 
as  are  intemperance  or  profanity  or  theft?  Will  not  every  im- 
penitent or  irreligious  character  be  as  certainly  doomed,  as 
robber  or  murderer  ?  Why  then  is  an  irreligious,  less  guilty 
than  an  immoral  parent?  But  many,  who  belong  to  this  class, 
will  reply,  we  teach  our  children  to  treat  religion  and  its  insti- 
tutions with  respect.  We  speak  of  the  Scriptures  to  them  with 
reverence,  and  bring  them  with  us  to  the  house  of  God  on  the 
sabbath.  True,  you  do  so,  but  they  can  perceive  but  too  clear- 
ly that  you  do  not  cordially  love  the  Bible,  or  honor  its  Author, 
or  comply  with  the  instructions  of  the  sanctuary.  They  there 
hear  many  duties  inculcated  which  they  do  not  see  you  practice. 
They  see,  they  hear  nothing  of  religion  in  your  families,  they 
see  you  turn  your  backs  upon  the  Lord's  table;  they  see  you 
live  without  God  in  the  world;  they  see  you  anxious  for  their 
success  in  this  life,  but  perceive  no  concern  for  their  happiness 
in  the  next.  Now  what  shall  prevent  them  from  following  your 
example?  And  what  shall  save  them  from  endless  perdition  if 
they  do?  And  by  what  mode  of  reasoning  will  you  prove, 
should  they  perish,  that  you  were  not  partakers  of  their  sins, 
and  accessaries  to  their  eternal  ruin  ?  My  friends,  it  will  be 
terrible  to  hear  a  ruined  child  exclaim  at  the  last  day.  Lord,  I 
lived  as  my  parents  taught  me  to  do,  1  trod  in  their  steps,  I 
omitted  nothing  which  they  prescribed  ;  but  they  led  me  along, 
they  were  the  cause  of  my  sins,  and  of  my  destruction.  My 
hearers,  if  it  be  true  that  he  who  provides  not  for  the  temporal 
wants  of  his  own  house,  hath  denied  the  faith  and  is  worse  than 
an  infidel,  what  shall  be  said  of  those  parents,  who,  instead  of 
providing  for  the  spiritual  necessities  of  their  children,  volun- 
tarily occasion  their  eternal  ruin  ? 

But  further,  parents  partake  in  the  guilt  of  their  children's 
sins  when  they  might  and  do  not  prevent  them.  If  it  be  true, 
as  the  Scriptures  assert,  that  a  child,  trained  up  in  the  way  he 
should  go,  will  not  depart  from  it  when  he  is  old,  then  it  follows 
that,  whenever  children  do  forsake  the  right  way,  it  must  be 
ascribed,  either  wholly  or  in  part,  to  the  negligence  of  their 
parents.    Either  their  parents  did  not  warn,  and  teach,  and  re- 


454 


PARTICIPATION  IN 


Strain  them  as  they  ought,  or  they  did  not  pray  for  a  blessing 
on  their  endeavors  with  sufficient  earnestness,  or  tliey  did  not 
seek  for  wisdom  from  above  to  enable  themselves  to  perform  pa- 
rental duties  in  the  most  wise  and  prudent  manner.  It  is  prob- 
ably in  this  last  respect  that  Christian  parents  are  most  deficient. 
They  do  not  properly  realize  how  much  heavenly  wisdom  is 
necessary  to  the  right  education  of  children;  and,  therefore, 
though  they  warn  and  pray  for  their  children,  yet  they  do  not 
pray  sufficiently  for  wisdom  for  themselves.  This  omission 
renders  many  parents,  whose  conduct  is  otherwise  unexception- 
able, partakers  in  the  sins  of  their  children,  and  their  children's 
children.  They  will,  probably,  unless  divine  grace  prevent, 
educate  their  children  as  we  educated  them  ;  and  their  children, 
when  they  become  parents,  will  follow  their  example,  and  where 
the  spreading  mischief  will  end,  God  only  knows.  How  care- 
ful, how  diligent,  how  prayerful,  then,  should  parents  be.  Every 
parent  should  consider  himself  as  a  fountain,  from  which  pro- 
ceed streams,  that  will  grow  broader  and  deeper  as  they  run, 
and  should  recollect,  that  it  depends  on  himself,  under  God, 
whether  these  streams  shall  prove  poisonous  or  salutary,  convey 
virtue  and  happiness,  or  vice  and  miser'y,  wherever  they  flow. 
Remember  the  story  of  Eli.  His  sons  made  themselves  vile, 
and  he  restrained  them  not,  and  his  negligence  not  only  made 
him  a  partaker  in  their  guilt  and  punishment,  but  entailed  the 
judgments  of  God  on  his  descendants,  to  the  latest  generation. 

3.  The  remarks,  which  have  been  made  respecting  parents, 
will  apply,  though  perhaps  somewhat  less  forcibly,  to  masters 
and  guardians,  and  all  who  are  concerned  in  the  government 
and  education  of  youth.  Human  laws,  you  are  sensible,  make 
masters  answerable,  in  many  instances,  for  the  conduct  of  their 
apprentices  and  servants,  and  the  law  of  God  does  the  same. 
It  is  a  maxim  in  both,  that  what  a  man  does  by  another,  he 
does  by  himself  If  a  master  allows  his  servants  or  dependants 
to  use  profane  language,  to  neglect  the  institutions  of  religion, 
to  profane  the  Sabbath,  to  spend  his  leisure  hours  with  vicious 
companions,  or  to  indulge  in  any  other  wicked  practices,  when 
he  might  prevent  it,  it  is  nearly  the  same  in  the  sight  of  God,  as 
if  he  were  guilty  of  the  same  things  himself;  and  he  will  be 
considered  as  partaking  in  their  sins.  You  might  almost  as 
well  spend  this  day  in  the  streets  or  in  places  of  amusement,  in 


OTHER  M  EN   S  SINS 


465 


idleness  and  sin,  as  suffer  your  children,  servants  or  depend- 
ants to  do  it.  Hear  the  character  and  blessing  of  Abraham,  ye 
parents,  masters,  and  guardians.  And  the  Lord  said,  shall  I 
hide  from  Abraham  the  thing  that  I  do  7  seeing  that  Abraham 
shall  become  a  great  and  mighty  nation,  and  all  the  nations  of 
the  earth  shall  be  blessed  in  him?  For  I  know  him  that  he 
will  command  his  children  and  his  household  after  him,  and 
they  shall  keep  the  way  of  the  Lord,  to  do  justice  and  judg- 
ment ;  that  the  Lord  may  bring  upon  Abraham  that  which  he 
hath  spoken  of  him. 

4.  Churches  become  partakers  of  the  sins  of  an  individual 
member,  when  these  sins  are  occasioned  by  a  general  neglect 
of  brotherly  watchfulness  and  reproof,  and  when  they  are  tol- 
erated by  the  church  in  consequence  of  a  neglect  of  church 
discipline.  When  this  is  the  case  the  sins  of  an  individual  be- 
come the  sins  of  a  whole  church.  This  is  evident  from  Christ's 
epistles  to  the  seven  churches  of  Asia.  He  commends  the 
Ephesian  church  because  they  could  not  bear  them  that  were 
evil,  while  he  severely  reproves  and  threatens  other  ch\irches 
for  tolerating  among  them  those  things  which  he  abhorred.  In 
a  similar  manner  St.  Paul  rebuked  the  Corinthian  church  for 
neglecting  to  excommunicate  one  of  their  members  who  was 
guilty  of  a  notorious  offence;  and  charges  them  to  put  away 
that  Avicked  person.  To  these  remarks  we  may  add,  that  every 
member  of  a  church  makes  himself  a  partaker  of  the  known 
sins  of  his  fellow  members,  when  he  neglects  to  bear  testimony 
against  their  sins,  and  to  use  proper  means  for  bringing  them  to 
repentance. 

5.  We  all  make  ourselves  partakers  in  other  men's  sins,  when 
we  either  imitate  or  in  any  other  way  countenance  and  encour- 
age them.  In  this  way  the  whole  human  race  make  themselves 
partakers  of  the  sin  of  our  first  parents.  They  imitate  them 
in  desiring  forbidden  fruit,  in  disobeying  God's  commands,  in 
endeavoring  to  hide  themselves  from  his  presence,  and  in  at- 
tempting to  excuse  their  sinful  conduct  when  called  to  an 
account  for  it.  By  this  conduct  all  men  tacitly  justify  our  first 
parents,  and  do  in  effect  say,  had  we  been  in  their  place  we 
would  have  acted  as  they  did.  Thus,  to  use  a  law  term,  they 
become  accessaries  after  the  fact.  In  a  similar  way  do  persons 
often  make  themselves  partakers  of  the  sin  of  their  wicked  an- 


456 


PAETICIPATION  IN 


cestors.  They  imitate  and  then  justify  their  conduct.  An  at- 
tention to  this  truth  will  show  us  why  God  threatens  to  visit 
the  iniquities  of  the  fathers  upon  the  children,  and  why  he  of- 
ten executes  this  threatening  by  punishing  one  generation  for 
the  sins  of  those  who  have  gone  before  them.  He  does  so 
because  those,  whom  he  thus  punishes,  imitate  and  thus  par- 
ticipate in  the  sin  of  their  ancestors.  This  is  evident  from  the 
case  of  the  Jews  in  our  Saviour's  time.  Behold,  says  he,  I  send 
you  prophets  and  wise  men  and  scribes ;  and  some  of  them 
ye  will  kill  and  crucify,  and  some  of  them  shall  ye  scourge  in 
your  synagogues ;  and  persecute  from  city  to  city;  that  upon 
you  may  come  all  the  righteous  blood  shed  upon  the  earth,  from 
the  blood  of  righteous  Abel  to  the  blood  of  Zacharias,  son  of 
Barachias,  whom  ye  slew  between  the  temple  and  the  altar. 
Verily,  I  say  unto  you,  it  shall  all  be  required  of  this  generation. 
Now  the  reason  assigned  for  requiring  of  that  generation  all  the 
righteous  blood  shed  by  their  ancestors,  is,  that  they  imitated 
and  thus  justified  their  conduct.  Their  fathers  murdered  the 
prophets,  and  they  did  the  same  to  Christ  and  his  apostles;  thus 
making  the  sin  of  every  preceding  generation  their  own. 

In  the  same  way  we  may  make  ourselves  partakers  of  the  sins 
of  our  contemporaries.  When  a  province  rises  up  in  rebellion 
against  its  sovereign,  every  rebel  partakes  in  the  guilt  of  his 
fellow  rebels,  since  by  his  example  he  encourages  and  justifies 
them.  So  in  this  rebellious  world,  every  impenitent,  unbeliev- 
ing sinner,  partakes  in  the  guilt  of  all  other  sinners.  In 
justifying  himself  he  justifies  them,  by  persisting  in  sin  he  en- 
courages them  to  do  the  same,  and  thus  in  efiect  makes  their 
sins  his  own. 

6.  Members  of  civil  communities  partake  of  all  the  sins  which 
they  might,  but  do  not  prevent.  When  a  person  has  power  to 
prevent  any  sin,  he  is  left  to  choose  whether  that  sin  shall,  or 
shall  not  be  committed.  If  he  neglects  to  prevent  it,  it  is  evi- 
dent that  he  chooses  it  should  be  committed,  and  by  thus  choos- 
ing it  he  does  in  effect  make  it  his  own.  He  shows  that  he 
does  not  hate  sin,  that  he  has  no  concern  for  the  glory  of  God, 
but  is  willing  that  God  should  be  dishonored  and  offended.  If 
he  is  deterred  from  attempting  to  prevent  sin  by  fears  that  he 
shall  draw  hatred  or  trouble  or  expense  upon  himself,  it  proves 
that  he  loves  himself  more  than  God;  and  that  he  is  more  con- 


OTHER    men's  sins. 


457 


cerned  for  his  own  interests,  than  for  the  welfare  of  society. 
Besides,  all  allow  that  men  ought,  if  possible,  to  prevent  gross 
crimes  and  public  calamities,  and  even  human  laws  would  con- 
demn as  an  accomplice  the  man  who  should  witness  a  murder 
or  robbery  without  preventing  it  or  giving  an  alarm,  Avhen  he 
had  power  to  do  it.  And  why  then  may  not  God  justly  con- 
demn us  as  partakers  of  all  the  sins  which  we  might  have 
prevented  !  My  friends,  whether  you  think  it  just  or  not,  he 
will  do  it;  and  you  will  hereafter  be  called  to  an  account  for  all 
the  violations  of  the  Sabbath,  all  the  profanity,  all  the  intempe- 
rance, all  the  vice  of  every  kind  of  which  you  have  made 
yourselves  partakers  by  neglecting  to  employ  those  means  for 
their  prevention,  which  God  and  the  laws  of  your  country  have 
put  into  your  hands. 

7.  If  private  citizens  partake  of  all  the  sins  which  they  might 
have  prevented,  much  more  do  rulers  and  magistrates.  To 
prevent  and  punish  vice  is  the  very  object  for  which  they  are 
appointed,  the  great  duty  of  their  office;  their  office  is  ordained 
of  God,  and  they  are  required  by  him  not  to  bear  the  sword  in 
vain,  but  to  be  a  terror  to  evil  doers,  and  a  praise  and  encourage- 
ment to  such  as  do  well.  To  the  faithful  and  impartial  perfor- 
mance of  this  duty,  their  oath  of  office  also  binds  them;  and 
when  they  thus  perform  it,  they  are  indeed  what  they  are  called 
and  designed  to  be,  ministers  of  God  to  us  for  good.  But  if  they 
neglect  their  duty,  violate  their  oaths,  and  prove  false  to  God, 
they  must  answer  to  him  for  the  incalculable  mischief  which 
they  will  occasion;  and  all  the  sins,  which  they  might  have 
prevented,  will  be  set  down  to  their  account.  Next  to  the  doom 
of  unfaithful  ministers,  that  of  unfaithful  rulers  and  magistrates 
will  probably  be  most  intolerable. 

Lastly:  Subjects  who  have  the  privilege  of  choosing  their 
own  rulers  and  magistrates,  make  themselves  partakers  of  all 
their  sins,  when  they  give  their  votes  for  vicious  or  irreligious 
characters.  I  hope,  my  hearers,  it  is  not  necessary  to  assure 
you  that  this  remark  has  no  party  political  bearing.  In  making 
it  I  certainly  do  not  mean  to  censure  one  party  more  than  anoth- 
er, nor  do  1  intend  the  most  distant  allusion  to  any  of  our  rulers 
or  magistrates;  for  I  am  taught  not  to  speak  evil  of  dignities. 
I  merely  state  it  as  an  abstract  principle,  which  cannot  be  denied, 
without  denying  the  truth  of  Scripture,  that  when  we  vote  for 

VOL.  HI.  58 


458' 


PARTICIPATION  IN 


vicious  or  irreligious  men,  knowing  them,  or  having  good  reason 
to  suspect  them  to  be  such,  we  make  ourselves  partakers  of  all 
their  sins.  It  is  evident  that  the  case  bears  a  great  resemblance 
to  that  referred  to  in  our  text.  If  Timothy  made  himself  a 
partaker  of  the  sins  of  every  unworthy  character  whom  he 
carelessly  admitted  into  the  ministerial  office,  then  we  certainly 
make  ourselves  partakers  of  the  sins  of  every  improper  charac- 
ter whom  we  voluntarily  assist  in  appointing  to  any  public  of- 
fice. But  as  many,  even  among  good  men,  do  not  appear  to 
think  sufficiently  of  this  truth,  it  may  not  be  improper  to  insist 
upon  it  more  particidarly. 

In  the  first  pfece,  God  has  plainly  described  the  characters 
whom  we  ought  to  choose  for  rulers  and  magistrates.  Thou 
shalt  provide  out  of  all  the  people  able  men,  such  as  fear  God, 
men  of  truth,  and  hating  covetousness,  and  place  such  to  be 
rulers.  And  again,  he  that  ruleth  over  men  must  be  just,  ruling 
in  the  fear  of  God.  He  has  also  told  us,  that  when  the  righteous 
are  in  authority  the  people  rejoice,  but  that  when  the  wicked 
bear  rule  the  people  mourn.  If  then  we  choose  different  men 
for  our  rulers,  we  slight  God's  counsels  and  disobey  his  com- 
mands. 

Again :  We  are  taught  in  the  Scriptures,  that  we  must  give  an 
account  to  God  of  the  manner  in  which  we  employ  the  talents 
nnd  improve  the  privileges  with  which  he  favors  us.  Now  the 
right  of  choosing  our  own  rulers  is  undoubtedly  a  most  precious 
privilege.  'I'his,  I  presume,  you  will  readily  acknowledge;  for 
we  frequently  hear  of  the  precious  right  of  suffrage.  Now  what 
account  of  this  privilege  can  they  give  to  God,  who  have  abused 
it  by  assisting  to  place  in  authority  such  characters  as  were 
enemies  to  hunself  and  his  government,  such  characters  as  he 
has  forbidden  us  to  appoint? 

Once  more;  rulers  and  magistrates  are  servants  to  the  public. 
Now  we  have  already  reminded  you,  that  what  a  man  does  by 
his  servant,  he  does  by  himself  If  then  we  voluntarily  assist 
in  appointing  vicious  or  irreligious  rulers,  we  make  ourselves 
partakers  of  all  their  sins,  and  must  account  for  all  the  good 
which  might  have  been  done,  had  we  cliosen  different  char- 
acters. 

Thus  have  I  attempted  to  show  when  we  become  partakers 
of  other  men's  sins.    If  any  think  I  have  asserted  more  than  I 


OTH  ER     men's  sins. 


459 


nave  proved,  I  reply,  we  meet  with  instances  in  the  inspired 
writings,  in  which  God  punished  ministers  for  the  sins  of  their 
people,  parents  for  the  sins  of  their  children,  children  for  the 
sins  of  their  parents,  churches  for  the  sins  of  individual  mem- 
bers, rulers  for  the  sins  of  their  subjects,  and  subjects  for  the 
sins  of  their  rulers.  But  surely  he  would  punish  none  for  the 
sins  of  other  men,  who  had  not  made  themselves  partakers  of 
those  sins.  These  facts  attended  to  are,  therefore,  a  sufficient 
proof  of  all  that  we  have  advanced. 
I  proceed,  as  was  proposed, 

II.  To  state  some  of  the  reasons  which  should  induce  us  to 
guard  against  partaking  of  other  men's  sins.  The  first  reason 
which  I  shall  mention  is,  that  if  we  partake  of  their  sins,  we 
shall  share  in  their  punishment.  Hence  when  God  was  denounc- 
ing vingeance  upon  the  mystical  Baby' m,  he  says,  come  out  of 
her,  !ny  people,  that  ye  be  not  partak  rs  of  her  sins,  and  that 
ye  r  ;ceive  not  of  her  plagues.  Hence,  too,  the  many  woes 
denounced  against  the  companions  of  sinners  of  different  classes. 

Another  reason  that  should  induce  us  to  guard  against  this  is, 
that  we  shall  have  sin  enough  of  our  own  to  answer  for,  with- 
out participating  in  the  guilt  of  others.  He  who  realizes  what 
sin  is,  what  it  is  to  answer  for  it,  and  how  numerous  and  great 
are  his  own  personal  sins,  will  surely  wish  to  avoid  sharing  in 
the  transgressions  of  his  fellow  sinners.  But  on  this  part  of  our 
subject,  time  forbids  us  to  enlarge,  and  requires  us  to  hasten  to 
the  improvement. 

In  the  former  part  of  the  day,  my  friends,  I  endeavored  to 
make  yon  acquainted  with  your  own  personal  transgressions. 
I  have  now  attempted  to  give  you  a  knowledge  of  the  additional 
guilt  you  may  have  contracted  by  partaking  of  the  sins  of  oth- 
ers. And  is  there  an  individual  present,  who  does  not,  in  some 
of  the  ways  which  have  been  mentioned,  partake  of  the  sins  of 
those  around  him?  Look  first,  my  friends,  into  your  houses; 
reflect  on  the  conduct  of  your  children,  servants,  and  apprenti- 
ces, and  see  if  there  be  no  sins  there  which  you  might  prevent. 
In  the  next  place,  look  through  the  town ;  that  it  is  full  of  sin 
you  need  not  be  told.  The  cry  of  it  ascends  not  only  into  the 
ear  of  God,  but  into  those  of  man.  Among  all  the  vices  which 
provoke  God,  ruin  men,  demoralize  society,  and  bring  down  the 
judgments  of  heaven,  there  is  scarcely  one  which  is  not  prac- 


460 


PARTICIPATION  IN 


tised  among  us.  If  a  man  wishes  to  indulge  in  profanity,  sab- 
bath-breaking, intemperance,  gaming,  or  debauchery,  he  knows 
where  to  find  companions  to  countenance  and  assist  him,  and 
where  to  find  places  set  apart  on  purpose  for  such  abominations. 
Many  of  these  vices  stalk  abroad  among  us,  in  open  day.  There 
is  not  virtue  enough  in  the  community  to  drive  them  back  into 
their  dens,  or  to  make  them  hide  their  heads.  The  inhabitants 
of  our  moral  pest  houses  are  suflfered  to  range  at  large,  and 
spread  the  contagion  of  their  vices.  No  wonder,  then,  that  our 
children  inhale  the  infection ;  and  that  many  of  the  rising  gen- 
eration promise  to  outstrip  in  wickedness  every  generation  that 
has  gone  before  them.  If  it  should,  God  have  mercy  on  our 
country:  for  surely  nothing  but  infinite  mercy  can  save  it  from 
destruction !  Now,  iny  friends,  it  becomes  us  to  inquire  to  whom 
is  the  prevalence  of  these  vices  to  be  ascribed?  If  we  have  no 
laws  to  restrain  them,  then  the  blame  must  rest  upon  our  legis- 
lators; and  those  who  choose  them  are  partakers  in  their  guilt 
But  if  we  have  laws  to  restrain  these  abominations,  then  the 
blame  must  rest  on  those  whose  business  it  is  to  execute  the 
laws;  and  all  who  prevent,  all  who  do  not  assist  in  the  execu- 
tion of  these  laws,  must  share  in  the  blame.  For  my  own  part, 
I  am  determined  that,  if  loud  and  repeated  testimonies  against 
these  things  can  prevent  it,  none  of  this  blood  shall  rest  with 
me;  and  I  advise  every  one,  who  has  any  concern  for  his  own 
soul,  or  for  his  eternal  happiness,  to  adopt  the  same  resolution; 
for  it  will  be  no  light  thing  to  be  found  partakers,  at  the  judg- 
ment day,  of  the  enormous  sins  which  are  committed  in  this 
town.  Happy  will  it  then  be  for  him  who  can  truly  say,  I  am 
clear  from  the  blood  and  from  the  guilt  of  all  men. 

2.  It  is  impossible  not  to  perceive  how  completely  our  sub- 
ject justifies  the  conduct  of  those  much  insulted  individuals, 
who  have  voluntarily  associated  for  the  purpose  of  assisting  in 
executing  the  laws,  and  suppressing  vice  and  immorality  among 
us.  Their  God,  the  God  whom  our  fathers  worshipped,  and 
whom  we,  their  degenerate  sons  profess  to  worship,  commands 
them  not  to  be  partakers  in  other  men's  sins.  They  have  obeyed 
the  command,  and  what  has  been  their  reward?  The  same 
which  all  the  faithful  servants  of  God  in  all  ages  have  received 
from  those  whose  welfare  they  labored  to  promote,  by  separat- 
ing them  from  their  beloved  sins.    They  have  been  ridiculed, 


OTHEK    men's  sins. 


461 


insulted,  turned  out  of  those  seats  of  office,  which  they  honora- 
bly and  faithfully  filled;  and  are  indebted  wholly  to  a  good  Prov- 
idence, and  to  the  laws  which  he  has  given,  for  their  preservation 
from  worse  evils.  Many  of  you,  my  hearers,  have  calmly  sat  by 
and  seen  this  done,  if  you  have  not  assisted  in  doing  it.  And, 
my  friends,  those  who  thus  revile  and  oppose  the  friends  of 
virtue  and  religion,  would  treat  Christ  and  his  apostles  in  a 
similar  manner,  were  they  now  on  earth. 


SERMON  LXXXVI. 


PRAYER    FOR  RULERS. 


I  exhort,  therefore,  that,  first  of  all,  supplications,  prayers,  intercessions,  and 
giving  of  thanks  be  made  for  all  men ;  for  kings,  and  all  that  are  in  author- 
ity, that  we  may  lead  a  quiet  and  peaceable  life,  in  all  godliness  and  hon- 
esty.— 1  Timothy  n.  1,2. 

It  appears  from  the  preceding  chapter,  that  Timothy  bad  been 
left,  by  St.  Paul,  at  Ephesus  ;  to  watch  over  the  church  in  that 
city,  and  to  guard  against  the  introduction  of  error,  by  false 
teachers.  In  this  chapter,  the  apostle  gives  him  particular 
directions  respecting  some  of  the  social  and  relative  duties  which 
were  to  be  enjoined  upon  all,  who  professed  to  be  the  disciples 
of  Christ.  Among  these  duties,  he  mentions  first  in  place,  as 
first  in  importance,  that  of  intercession ;  or  praying  for  others. 
I  exhort,  says  he,  that,  first  of  all,  supplications,  prayers,  inter- 
cessions, and  giving  of  thanks,  be  made  for  all  men ;  for  kings, 
and  all  that  are  in  authority.  It  is  evident  that  persons  in  au- 
thority are  included  in  the  direction  to  pray  for  all  men.  It 
appears,  however,  that  the  apostle  did  not  think  it  sufllcient,  to 
inculcate  the  duty  of  praying  for  them,  in  this  general  way  only. 
He  felt  that  it  was  necessary  to  make  a  particular  mention  of 
this  duty,  in  a  clause  by  itself  He  does,  in  efl'ect  say,  While 
I  exhort  you  to  pray  for  all  men,  I  urge  you,  especially  to  pray 
for  those  who  possess  the  supreme  power,  and  for  all  that  are  in 
authority.    He  thus  evidently  intimates,  that,  in  addition  to  the 


PRAYER     FOR  RULERS. 


463 


general  reasons,  which  should  induce  us  to  pray  for  all  men, 
there  are  particular  reasons  why  we  should  pray  for  those  who 
rule.  I  propose,  in  the  present  discourse,  to  state  the  reasons 
why  we  should  pray,  with  peculiar  frequency  and  importunity, 
for  all  who  are  invested  with  authority. 

I.  We  ought  to  pray  for  those  who  are  in  authority,  more  fre- 
quently and  earnestly  than  for  other  men,  because  they,  more 
than  other  men,  need  our  prayers.  In  other  words,  they  need 
a  more  than  ordinary  share  of  that  wisdom  and  grace  which 
God  alone  can  bestow;  and  which  he  seldom  or  never  bestows, 
except  in  answer  to  prayer.  This  is  evident  in  the  first  place, 
from  the  fact,  that  they  have  a  more  than  ordinary  share  of  du- 
ties to  perform.  All  the  duties  which  God  requires  of  other 
men,  considered  as  sinful,  immortal,  and  accountable  creatures, 
he  requires  of  rulers.  It  is  incumbent  on  them,  as  it  is  on  other 
men,  to  possess  personal  religion;  to  exercise  repentance  toward 
God,  and  faith  in  the  Lord  Jesus  Christ;  to  love  and  fear,  and 
serve  their  Creator ;  and  to  prepare  for  death  and  judgment; 
for  Jehovah's  language  to  them  is,  Though  ye  be  as  gods,  ye 
shall  die  like  men.  and  have  your  portion  like  one  of  the  peo- 
ple. In  addition  to  the  various  personal  duties,  of  a  moral  and 
religious  nature,  which  are  required  of  them,  as  men,  they 
have  many  official  duties,  which  are  peculiar  to  themselves; 
duties  which  it  is,  by  no  means,  easy  to  perform  in  a  manner 
acceptable  to  God,  and  approved  of  men.  They  are  appointed, 
and  they  are  required  to  be  ministers  of  God  for  good  to  those 
over  whom  they  are  placed.  They  are,  in  a  certain  sense,  his 
representatives,  and  vicegerents  on  earth  ;  for  by  him  they  are 
appointed,  and  to  him  they  are  accountable  for  the  manner  in 
which  they  discharge  their  duties.  By  me,  says  he,  kings  reign 
and  princes  decree  justice  ;  by  me  princes  rule,  and  nobles,  yea, 
all  the  judges  of  the  earth.  Promotion  cometh  not  from  the 
north,  or  from  the  south  ;  but  it  is  God  that  setteth  up  one,  and 
putteth  down  another.  There  is  no  power  but  of  God,  the  pow- 
ers that  be  are  ordained  of  God.  Since  then,  legislators,  rulers 
and  magistrates  are  the  ministers  and  vicegerents  of  God  for 
good,  they  are  sacredly  bound  to  imitate  him,  whom  they  repre- 
sent ;  to  be  such  on  earth,  as  he  is  in  heaven ;  to  take  care  of 
his  rights,  and  see  that  they  are  not  trampled  upon  with  impu- 
nity ;  to  be  a  terror  to  evil-doers,  and  a  praise  and  encourage- 


464 


PEAYER    FOR  RULERS. 


ment  to  such  as  do  well.  They  are  also  bound,  by  obligations, 
■which  ought  ever  to  be  regarded  as  sacred,  and  inviolable,  to 
seek  the  welfare  of  those  over  whom  they  are  placed,  to  prefer 
it,  on  all  occasions,  to  their  own  private  interests ;  to  live  for 
others,  rather  than  for  themselves;  and  to  consider  themselves, 
their  time,  and  their  faculties,  as  the  property  of  the  State.  As 
the  influence  of  their  example  must  be  great,  it  is  their  indis- 
pensable duty  to  take  care  that  this  influence  be  ever  exerted  in 
favor  of  truth  and  goodness ;  and  to  remember  that  they  are 
like  a  city  set  upon  a  hill,  which  cannot  be  hid.  Now,  consider 
a  moment,  my  hearers,  how  exceedingly  difficult  it  must  be  for 
a  weak,  short-sighted,  imperfect  creature  like  man,  to  perform 
these  various  duties  in  a  proper  manner,  and  how  large  a  share 
of  prudence,  and  wisdom,  and  firmness,  and  goodness,  is  neces- 
sary to  enable  him  to  do  it.  Surely,  then,  they  who  are  called 
to  perform  such  duties,  in  a  peculiar  manner  need  our  prayers. 

2.  Those  who  are  invested  with  authority,  need,  more  than 
other  men,  our  prayers ;  because  they  are  exposed,  more  than 
other  men,  to  temptation  and  danger.  While  they  have  a  more 
than  ordinary  share  of  duties  to  perform,  they  are  urged  by 
temptations,  more  than  ordinarily  numerous  and  powerful,  to 
neglect  their  duty.  They  have,  for  instance,  peculiarly  strong 
temptations  to  neglect  those  personal,  private  duties  which  God 
requires  of  them  as  men,  as  immortal  and  accountable  crea- 
tures;  and  a  performance  of  which  is  indispensably  necessary 
to  their  salvation.  They  are  exposed  to  the  innumerable  temp- 
tations and  dangers  which  ever  attend  prosperity.  The  world 
presents  itself  to  them  in  its  most  fascinating,  alluring  form ; 
they  are  honored,  followed,  and  flattered;  they  enjoy  peculiar 
means  and  opportunities  for  gratifying  their  passions  ;  they  sel- 
dom hear  the  voice  of  admonition  or  reproof;  and  they  are  usu- 
ally surrounded  by  persons  who  would  consider  every  expres- 
sion of  religious  feeling  as  an  indication  of  weakness.  How 
powerfully,  then,  must  they  be  tempted  to  irreligion,  to  pride,  to 
ambition,  to  every  form  of  what  the  Scriptures  call  worldly- 
mindedness  ]  How  difficult  must  it  be  for  them  to  acquire  and 
maintain  an  habitual,  operative  recollection  of  their  sinfulness, 
their  frailty,  their  accountability  to  God,  their  dependence  on 
his  grace,  and  their  need  of  a  Saviour.  How  diflicult,  in  the 
midst  of  such  scenes  and  associates,  as  usually  surround  them; 


PRAYER     FOR  RULERS. 


465 


to  keep  death  in  view  ;  to  be  in  a  constant  state  of  preparation 
for  its  approacli ;  to  practise  the  duties  of  watchfulness,  self- 
denial,  meditation  and  prayer;  and  to  preserve,  in  lively  exer- 
cise, those  feelings  and  dispositions  which  God  requires,  and 
which  become  a  candidate  for  eternity.  How  strongly,  too, 
must  they  be  tempted  to  make  the  performance  of  their  official 
duties,  an  excuse  for  neglecting  those  personal  duties,  which 
God  requires  of  all  men,  in  whatever  station  or  circumstance 
they  may  be  placed.  I  will  only  add,  with  reference  to  this 
part  of  our  subject,  that  the  Scriptures  intimate  with  sufficient 
clearness  that  those  temptations  are,  in  most  instances,  but 
too  fatally  successful.  They  inform  us,  that  not  many  mighty 
men,  not  many  noble,  are  saved.  Our  Saviour  farther  de- 
clares, that  it  is  hard  for  a  rich  man  to  enter  into  the  kingdom 
of  God;  and  it  would  be  easy  to  shew  that  the  causes  which 
render  it  difficult  for  a  rich  man,  operate  with  equal  force  to 
make  it  difficult  for  men  clothed  with  authority,  to  enter  this 
kingdom.  We  may  remark  farther,  that  they  have  many  pow- 
erful temptations  to  neglect,  not  only  their  personal,  but  their 
official  duties.  They  are  tempted  to  indolence  and  self-indul- 
gence; tempted  to  prefer  their  own  private  interest,  to  the  public 
good  ;  tempted  to  pay  an  undue  regard  to  the  selfish  wishes  and 
entreaties  of  their  real,  or  pretended  friends ;  tempted  to  adopt 
such  measures  as  will  be  most  popular,  rather  than  those  which 
will  be  most  beneficial  to  the  community  ;  tempted  to  forget  the 
honor  and  the  rights  of  Jehovah,  and  sufter  them  to  be  tram- 
pled on  with  impunity.  It  can  scarcely  be  necessary  to  add, 
that  persons  who  are  exposed  to  temptations  so  numerous  and 
powerful,  peculiarly  need  our  prayers. 

3.  This  will  appear  still  more  evident  if  we  consider,  in  the 
third  place,  that,  should  those  who  are  clothed  with  authority, 
yield  to  these  temptations,  and  neglect  either  their  personal  or 
official  duties,  the  consequences  will,  to  them,  be  peculiarly 
dreadful.  Their  responsibility  is  greater  than  that  of  other 
men.  They  have  greater  opportunities  of  doing  both  good  and 
evil,  than  other  men.  If  they  do  good,  they  will  do  much  good. 
If  the  influence  of  their  example,  and  their  exertions,  be  thrown 
on  the  side  of  truth  and  goodness ;  no  one  can  compute  how 
great,  or  how  lasting,  may  be  the  salutary  effects  which  they 
will  produce.  On  the  contrary,  if  they  do  evil,  they  will  do 
VOL.  III.  59 


466 


PKAVER    FOR  RULERS. 


much  evil.  They  will,  like  Jeroboam,  make  their  peopie  to  sin. 
We  are  informed,  by  an  inspired  writer,  that  one  sinner  destroy- 
eth  much  good.  This  remark  is  true  of  every  sinner ;  but  it  is 
most  emphatically  true,  of  sinners  who  are  placed  in  authority. 
One  such  sinner  may  destroy  more  good,  and  prove  the  cause  of 
more  evil,  than  a  whole  generation  of  sinners  who  are  placed  in 
a  lower  sphere.  And  even  if  they  do  not  actually  do  evil,  they 
may  occasion  great  evil,  and  incur  great  guilt,  by  neglecting  to 
do  good.  Says  the  voice  of  inspiration.  To  him  that  knoweth 
to  do  good,  and  doeth  it  not,  to  him  it  is  sin.  In  another  place, 
we  are  taught  that  men  partake  in  the  guilt  of  all  those  sins 
which  they  might  have  prevented.  Legislators,  rulers,  and 
magistrates,  then,  are  answerable  to  God  for  all  the  possible 
good  which  they  neglect  to  do ;  and  they  share  in  the  guilt  of 
all  the  sins  which  they  might,  but  do  not,  prevent.  So  far  as 
those  who  are  invested  with  authority,  neglect  to  prevent,  to  the 
utmost  of  their  power,  open  impiety,  irreligion,  disregard  of  the 
Sabbath,  and  of  divine  institutions,  profanation  of  God's  name, 
intemperance,  and  other  similar  evils ;  they  share  in  the  sinful- 
ness and  guilt  of  every  Sabbath-breaker,  profane  swearer,  and 
drunkard,  among  those  over  whom  they  are  placed. 

How  great,  then,  is  the  responsibility  of  all  who  are  invested 
either  with  legislative,  judicial  or  executive  authority  !  How 
aggravated  will  be  their  guilt,  how  terrible  their  punishment, 
should  they  prove  unfaithful  to  their  country  and  their  God  ! 
Surely  then,  they,  above  all  other  men,  need  our  prayers ;  since 
they  have  peculiarly  difficult  duties  to  perform,  are  under  pecul- 
iar temptations  to  neglect  those  duties ;  and,  if  they  neglect 
them,  will  receive  a  punishment  peculiarly  severe.  And  re- 
member, my  hearers,  that  we  assist  to  place  them  in  this  diffi- 
cult and  dangerous  situation.  Are  we  not  then  sacredly  bound 
to  afford  them  all  the  assistance  in  our  power,  to  obtain  for  them 
all  that  wisdom  and  grace  from  heaven,  which  it  is  in  the  pow- 
er of  fervent  and  persevering  prayer,  to  draw  down  1  Shall  we 
place  them,  as  watchmen,  upon  a  steep  and  slippery  precipice, 
where  it  is  exceedingly  difficult  to  stand,  and  infinitely  danger- 
ous to  fall ;  and  neglect  the  only  means  which  can  render  their 
standing  secure  1  God  forbid.  It  is  unreasonable,  it  is  ungene- 
rous, it  is  cruel  and  unjust, — cruel  and  unjust,  not  only  to 
them,  but  to  ourselves,  and  to  the  community.  This  leads  rae 
to  observe, 


PRAYER    FOR  RULERS. 


467 


4.  "We  ought  to  pray  with  pecuUar  earnestness  for  all  who  are 
in  authority,  because  our  own  interest,  and  the  great  interests 
of  the  community  require  it.  This  motive,  the  apostle  urges  in 
our  text.  Pray,  says  he,  for  all  in  authority,  that  we  may  lead 
quiet  and  peaceable  lives,  in  all  godliness  and  honesty.  These 
expressions  plainly  intimate,  that,  if  we  wish  to  enjoy  peace 
and  quiet;  if  we  wish  godliness  and  honesty,  or,  in  other  words, 
religion  and  morality,  to  prevail  among  us,  we  must  pray  for 
our  rulers.  That  we  depend  on  them,  under  God,  for  the  enjoy- 
ment of  these  blessings,  is  too  obvious  to  require  proof.  How 
much,  for  instance,  do  the  morals,  the  peace  and  prosperity  of  a 
State,  depend  upon  the  enactment  of  wise  and  equitable  laws. 
And  how  much  integrity,  wisdom,  and  prudence,  how  much 
knowledge  of  human  nature,  of  political'  principles,  and  of  the 
science  of  1  !gislation,  is  necessary  to  enable  men  to  frame  such 
laws.  And  from  whom  shall  legislators  obtain  these  qualities, 
if  not  from  the  Father  of  lights,  from  whom  cometh  down  every 
good  and  perfect  gift;  to  whom  it  is  owing  that  there  is  a  spirit 
in  man,  and  whose  inspiration  gives  us  understanding.  Again; 
if  the  morals,  peace  and  prosperity  of  a  State  depend  much  on 
the  formation  of  good  laws,  no  less  do  they  depend  on  the  pro- 
per execution  of  those  laws.  Indeed,  the  best  laws,  unless 
strictly  and  impartially  executed,  are  perhaps  worse  than  none  ; 
since  they  only  serve  to  show  the  vicious  and  abandoned  that 
legal  restraints  may  be  disregarded  with  impunity.  But  it  evi- 
dently depends  much  on  rulers  and  magistrates  whether  the  laws 
shall  be  executed  with  strictness  and  impartiality;  and  perhaps 
it  requires  more  firmness,  integrity,  and  wisdom  to  execute 
them  in  this  manner,  than  it  does  to  enact  them.  Permit  me  to 
add,  that  it  is  exceedingly  important  that  those  by  whom  the 
laws  are  enacted  and  executed,  should  themselves  exemplify 
obedience  to  the  laws ;  for  if  they  disregard  their  own  enact- 
ments, it  can  scarcely  be  expected  that  others  should  obey 
them. 

Farther;  the  peace  and  prosperity  of  a  nation,  evidently  de- 
pend much  upon  the  measures  which  its  rulers  adopt,  in  their 
intercourse  with  other  nations.  A  mistake  or  error  in  this  res- 
pect, apparently  trifling,  may  not  only  involve  a  nation  in  great 
embarrassment,  but  can  plunge  it  into  all  the  evils  of  war ;  and 
it  is  too  much  to  expect  of  fallible,  short-sighted  creatures,  that 


468 


PRAYER    FOR  RULERS. 


they  should  never  fall  into  error,  unless  they  are  guided  by  him 
who  sees  the  end  from  the  beginning,  and  who  can  never  err. 

Once  more ;  the  peace  and  prosperity  of  a  nation  depends  en- 
tirely on  its  securing  the  favor  of  God.  This,  I  presume,  no 
one  will  deny.  But  his  favor  cannot  be  secured  by  any  nation, 
unless  its  rulers  are  just  men,  ruling  in  his  fear.  We  have 
already  observed,  that  rulers  share  in  the  guilt  of  those  na- 
tional sins  which  they  might,  but  do  not,  prevent.  We  may 
add,  that  nations  share  in  the  guilt  contracted  by  their  rulers, 
and  in  the  punishment  of  their  sins.  Of  this  remark,  many 
striking  verifications  are  recorded  in  the  Scriptures.  Indeed,  if 
those  who  are  placed  in  authority,  become  impious,  irreligious, 
or  immoral,  they  will  soon,  by  the  force  of  their  influence  and 
example,  impart  much  of  their  own  character  to  the  people  over 
whom  they  preside ;  and  thus  render  them  fit  objects  of  the 
divine  displeasure.  Permit  me  to  add,  that  we  cannot  ration- 
ally expect  to  be  favored  with  wise  and  good  rulers ;  we  cannot 
expect  that  God  will  bestow  on  them  those  intellectual  and 
moral  endowments  which  are  necessary  to  render  them  minis- 
ters for  good,  unless  we  fervently  ask  of  him  these  blessings; 
for  favors  which  we  neglect  to  ask,  he  may  refuse  to  bestow. 
Nay  more,  he  will  probably  punish  our  negligence  and  impiety, 
by  turning  our  national  counsels  into  foolishness.  We  are 
informed,  that  when  he  pleases,  he  can  take  the  wise  in  their 
own  craftiness,  and  carry  headlong  the  counsel  of  the  froward : 
that  he  leadeth  counsellors  away  spoiled,  and  maketh  judges  to 
become  fools ;  that  he  removeth  the  speech  of  the  trusty,  and 
taketh  away  the  understanding  of  the  aged ;  that  he  taketh 
away  the  heart  of  the  chief  of  the  people,  so  that  they  grope, 
as  in  the  dark  ;  and  that  he  can,  on  the  other  hand,  counsel  our 
counsellors,  and  teach  our  senators  wisdom.  If,  then,  we  wish 
to  enjoy  the  protection  of  wise  and  equitable  laws  ;  if  we  wish 
our  rulers  to  be  endowed  with  wisdom,  prudence  and  integrity ; 
if  we  wish  to  see  our  country  prosperous  and  happy ;  to  see 
learning  and  liberty,  morality  and  religion  flourish  ;  let  us  never 
forget  to  pray  with  earnestness  and  perseverance,  for  all  who  are 
invested  with  authority. 

There  are  some  things,  in  our  present  situation,  which  render 
this  exhortation  peculiarly  seasonable.  In  the  first  place,  is 
there  not  reason  to  believe,  that  the  duty  here  enjoined,  is  a 


PRAYER    FOR  RULERS. 


469 


duty  which  we,  and  our  countrymen  generally,  have  too  much 
neglected  ?  Have  we  not  all  been  much  more  ready  to  complain 
of  our  rulers,  than  to  pray  for  them  ?  Some  have  complained 
of  our  national  government,  and  some  of  our  State  government ; 
but  where  is  the  man  who  has  prayed  for  either,  as  he  ought  1 
Have  we  not  reason  to  believe  that,  if  one  half  the  breath  which 
has  been  spent  in  complaining  of  our  rulers,  had  been  employed 
in  praying  for  them,  Ave  should  have  been  much  more  prospe- 
rous and  happy,  as  a  nation,  than  we  now  are  ?  If  any  feel 
convinced  that  we  have  erred  in  this  respect,  let  me  remind  them 
that  now  is  the  lime  to  correct  our  error.  We  are  now  com- 
mencing a  new  mode  of  political  existence.  Now,  then,  is  the 
time  to  correct  past  errors,  and  to  establish  right  principles. 

In  the  second  place,  it  is  now  peculiarly  important  and  neces- 
sary that  we  should  pray  for  our  legislators  and  rulers,  because 
the  duties  which  they  are  now  called  to  perform,  are  peculiarly 
arduous  ;  and  because  much,  very  much  depends  upon  the  man- 
ner in  which  these  duties  shall  be  performed.  Not  only  our  own 
temporal  interests,  but  the  future  prosperity  of  the  State,  the 
welfare  of  our  children,  and  of  our  children's  children,  will  be 
seriously  affected  by  the  ofiicial  conduct  of  our  present  chief 
magistrate,  counsellors,  and  legislators.  To  them  is  commit- 
ted the  difficult  and  responsible  work  of  shaping  the  com- 
mencement of  our  course ;  and  such  as  is  its  commence- 
ment, will  probably  be  its  progress  and  its  termination.  Surely, 
then,  every  one  who  has  a  tongue  to  pray,  ought  to  employ  it  in 
earnestly  supplicating  the  Father  of  lights,  to  impart  to  our 
present  rulers,  a  double  portion  of  his  own  Spirit ;  and  to  give 
them,  as  he  did  Solomon,  a  wise  and  understanding  heart,  that 
they  may  know  how  to  rule  and  guide  this  people.  Let  every 
one  who  calls  himself  a  disciple  of  Christ,  remember  that  one 
of  his  Master's  commands  is,  Pray,  supplicate,  intercede  for 
all  who  are  in  authority.  View  them,  my  friends,  in  the  light 
of  this  subject,  and  methinks  you  cannot  deny  them  your  pray- 
ers. See  them  placed  in  an  awfully  responsible  station,  where 
they  have  numerous  and  difficult  duties  to  perform,  where  they 
are  exposed  to  peculiarly  powerful  temptations,  where  they  are 
in  imminent  danger  of  losing  everlasting  life,  and  incurring  ag- 
gravated guilt  and  condemnation.  Remember  that  they  are 
men,  and  of  course,  weak,  fallible,  and  mortal.  Look  forward 
to  the  other  world,  and  see  them  there  reduced  to  a  level  with 


470 


PEAYEK   FOR  RULERS. 


Other  men,  and  standing  before  the  tribunal  of  God,  where  noth- 
ing remains  of  all  the  honor  and  influence  which  they  once 
possessed,  except  the  consequences  of  the  manner  in  which  they 
employed  it.  View  them  in  this  light,  and  you  cannot  but  feei 
for  them,  and  pray  for  them,  that  they  may  obtain  mercy  of  the 
Lord  to  be  faithful,  and  receive  a  crown  of  righteousness  in  the 
great  day. 

To  conclude ;  how  desirable  is  it  both  to  rulers  and  people,, 
that  such  a  disposition  should  exist ;  that  the  religion  which 
enjoins  and  produces  it,  should  universally  prevail  among  us. 
What  an  encouragement  would  it  be  to  rulers,  to  unite  their  own 
morning  supplications  with  those  of  the  people  over  whom  they 
were  placed,  and  with  what  confidence  might  they  engage  in 
the  duties  assigned  them,  believing  that  he  whom  they  and 
their  subjects  had  addressed,  would  direct  all  their  paths.  Then 
religion,  and  morality  and  peace  and  harmony  would  prevail. 
Rulers  would  love  their  subjects,  and  seek  their  good  ;  and  sub- 
jects would  love  the  rulers,  in  whose  behalf  they  were  daily 
addressing  the  throne  of  grace;  while  the  God  whom  they  both 
worshipped,  would  command  the  blessing  upon  them,  out  of 
Zion ;  and  the  world  would  see  how  good  and  pleasant  it  is  for 
rulers  and  subjects  to  dwell  together  in  unity.  It  is,  however, 
necessary  to  remark,  that  all  these  blessings  can  scarcely  be 
expected  from  the  prayers  of  the  people  alone.  They  must  be 
attended  with  the  prayers  of  their  rulers.  All  the  considera- 
tions which  have  been  urged,  as  reasons  why  we  should  pray 
for  those  who  are  in  authority,  may  be  urged  with  still  greater 
force,  as  reasons  why  they  should  pray  for  themselves.  In  this 
way  alone,  can  they  obtain  that  wisdom  and  grace  which  are 
indispensably  necessary  to  render  them  faithful  in  this  world, 
and  happy  in  the  world  to  come.  Never,  perhaps,  since  the 
foundation  of  the  world,  has  a  state  been  so  prosperous,  so  hap- 
py, as  was  the  Jewish  nation,  while  under  the  goverimient  of 
one  who  began  his  reign  by  saying,  Lord,  thou  hast  set  thy  ser- 
vant over  this  great  people,  and  thy  servant  is  as  a  little  child, 
and  knows  not  how  to  go  out,  or  come  in  before  them.  Give 
thy  servant,  therefore,  a  wise  and  understanding  heart,  that  I 
may  know  how  to  rule  this  thy  people.  God  grant  that  this 
may  be  the  sincere  prayer  of  all  our  rulers,  and  that  all  the 
people  may  say,  Amen  ! 


SERMON  LXXXVII. 


LOVE  TO  CHRIST  INDISPENSABLE. 


Jesus  saith  to  Simon  Peter,  Simon  son  of  Jonas,  lovest  thou  me  more  than 
these  ?  He  saith  unto  him,  Yea,  Lord ;  thou  knowest  that  I  love  thee. 
He  saith  unto  him,  Feed  my  lambs. — John  xxi.  15. 

We  have  in  this  chapter  a  particular  account  of  an  interview 
between  our  Saviour,  and  some  of  his  disciples  after  his  resur- 
rection. Of  the  disciples,  present  at  this  interview,  Peter  was 
one.  The  shameful  manner  in  which  he  had  denied  his  master, 
you,  doubtless,  recollect.  Though  he  had  unfeignedly  repented 
of  his  sin,  and,  in  consequence,  obtained  pardon,  his  master 
thought  proper  on  this  occasion  to  remind  him  of  it  again.  With 
this  view  he  addressed  to  him  the  question  in  our  text ;  and  as 
Peter  had  thrice  denied  that  he  knew  him,  he  thrice  repeated 
the  question,  and  thrice  drew  from  him  the  declaration,  Lord 
thou  knowest  that  I  love  thee.  And  you  will  observe,  my 
hearers,  that,  while  thus  examining  this  backsliding  disciple,  he 
asked  him  no  other  question.  He  did  not  inquire  what  Peter 
believed,  or  whether  he  had  repented ;  for  he  well  knew  that, 
where  love  is  present,  faith  and  repentance  cannot  be  absent. 
The  question  before  us  is  then,  evidently,  in  our  Saviour's  view, 
a  most  important  question.  And  were  he  now  present,  it  would 
probably  be  the  only  question,  or  at  least,  the  first  question, 
which  he  would  ask  of  each  of  us.    If  any  one  present  wished 


472 


LOVE     TO  CHRIST 


for  admission  to  his  cliurch,  his  table,  nothing  more  would  be 
indispensably  necessary  to  his  admission,  than  an  ability  to 
answer  this  question  with  truth  in  the  affirmative.  Nay  more, 
this  is,  in  effect,  the  only  question  which  Christ  will  ask  us  at 
the  judgment  day,  the  question  on  our  answer  to  which  our  des- 
tiny will  depend ;  for  the  language  of  inspiration,  the  word  by 
which  we  shall  be  judged  is,  Grace  be  with  all  them  that  love 
the  Lord  Jesus  in  sincerity;  but  if  any  man  love  not  the  Lord 
Jesus,  let  him  be  accursed  when  the  Lord  comes ;  and  the  Judge 
himself  has  expressly  declared  that  no  man,  who  does  not  love 
him  more  than  he  loves  any  other  object,  can  be  his  disciple. 
My  design  in  the  present  discourse  is,  to  show  why  the  exercise 
of  supreme  love  to  Christ  is  thus  indispensably  necessary  to  our 
salvation. 

1.  The  exercise  of  love  to  Christ  is  indispensably  necessary, 
because  the  want  of  it  proves  that  we  do  not,  in  the  smallest 
degree,  resemble  him ;  proves  that  we  are  destitute  of  goodness, 
and,  of  course,  entirely  sinful.  It  may  with  truth  be  asserted, 
that  no  man  acquainted  with  the  New  Testament,  who  does 
not  love  the  Lord  Jesus  Christ,  can  be  a  good  man,  or  possess 
the  smallest  degree  of  love  or  desire  for  goodness.  It  will  be 
readily  allowed  that  Christ  was  perfectly  good.  Every  good 
man  will,  in  some  degree,  resemble  Christ.  Now  those  who 
resemble  each  other,  will,  if  they  are  acquainted,  love  each  other. 
Place  good  men  in  the  same  town,  and  as  soon  as  they  know 
each  other,  they  will  be  friends.  Or  place  them  at  a  distance, 
and  let  them  become  acquainted  with  each  other's  character  by 
report,  without  any  personal  intercourse,  and  they  will  feel  a 
mutual  affection  and  wish  to  meet.  But  if  all  who  resemble 
each  other,  love  each  other,  then  every  good  man  loves  good 
men ;  much  more,  will  every  good  man  love  Christ,  who  is 
goodness  itself,  goodness  personified,  goodness  in  its  most  attrac- 
tive form.  If  he  loves  goodness  in  the  stream,  much  more  will 
he  love  it  in  the  fountain.  He  then  who  does  not  love  Christ, 
does  not,  in  any  degree,  resemble  him;  does  not  possess  the 
smallest  share  of  goodness:  and,  as  no  one  can  really  desire 
what  he  does  not  love,  does  not  even  desire  to  be  good.  Agree- 
ably, we  find  that  all  good  beings  in  heaven,  and  on  earth,  have 
ever  loved  Christ,  so  far  as  they  have  had  opportunity  to  become 
acquainted  with  his  character. 


INDISPENSABLE. 


473 


2.  Love  to  Christ  is  indispensably  necessaiy,  because  without 
it  we  cannot  perform  those  duties  which  he  requires  of  his  dis- 
ciples and  which  are  necessary  to  salvation.  For  instance,  we 
are  required  to  repent  of  the  sin  we  have  committed  against 
him;  but  to  do  this  without  love  is  evidently  impossible.  Can 
you,  my  hearers,  mourn,  can  you  feel  truly  grieved,  in  conse- 
quence of  having  offended  a  person  whom  you  do  not  love 7 
You  may,  indeed,  feel  a  selfish  sorrow,  if  you  fear  that  punish- 
ment will  follow  the  offence;  but  this  is  not  that  godly  sorrow 
which  works  repentance,  and  which  Christ  requires.  No;  when 
a  child  mourns  that  he  has  grieved  his  parents,  it  is  because  he 
loves  them.  When  you  feel  grieved  in  consequence  of  having 
offended  a  friend,  it  is  because  he  is  your  friend.  Love  then, 
love  to  Christ,  is  an  essential  part  of  those  emotions  which  the 
inspired  writers  call  a  broken  heart  and  contrite  spirit.  Again, 
we  are  required  to  believe,  to  confide,  to  trust  in  Christ.  But 
can  we  confide  in  a  being,  can  we  trust  our  all  for  time  and 
eternity  in  the  hands  of  a  being,  whom  we  do  not  love?  Can 
a  dying  man  commit  his  immortal  soul  with  pleasure  to  the  care 
of  one  whom  he  does  not  love  1  Can  we  even  firmly  believe 
the  promises,  and  rest  with  implicit  confidence  on  the  assurances, 
of  one  whom  we  do  not  love  ?  Evidently  not.  Where  there  is 
no  love,  there  will  be  want  of  confidence,  there  will  be  suspi- 
cion. Indeed,  the  only  reason  why  sinners  find  it  so  difficult  to 
believe  in  Christ  is,  they  do  not  love  him. 

Farther ;  we  are  required  to  obey  the  commands  of  Christ,  to 
be  his  servants,  his  subjects.  Now  obedience  to  many  of  his 
commands,  involves  the  performance  of  duties  which  seem  dis- 
agreeable, and  submission  to  sacrifices,  which  we  are  naturally 
unwilling  to  make.  He  commands  us,  for  instance,  to  deny 
ourselves,  to  take  up  the  cross,  to  crucify  our  sinful  affections 
and  desires,  to  part  with  every  thing  cheerfully  at  his  call,  to 
make  sacrifices,  which  he  compares  to  cutting  off  a  right  hand 
and  plucking  out  a  right  eye.  Now  we  may  be  willing  to  do 
all  this  for  the  sake  of  one  whom  we  supremely  love ;  for  love 
makes  hard  things  easy,  and  bitter  things  sweet.  But  can  any 
man  feel  willing  to  submit  to  all  this  for  the  sake  of  one  whom 
he  does  not  love  ?  Can  any  man  prefer  the  interest  of  Christ  to 
his  own,  and  the  honor  of  Christ  to  his  own  reputation,  unless 
he  loves  Christ  more  than  he  loves  himself?    Yet  this  Christ 


474 


LOVE    TO  CHRIST 


expressly  requires  of  all  who  would  be  his  disciples.  In  addi- 
tion to  this,  we  are  required  to  imitate  Christ.  We  are  told  that 
he  has  set  us  an  example  that  we  should  follow  his  steps.  But 
can  any  one  strive  to  imitate  a  person  whom  he  does  not  love  7 
In  other  words,  can  he  sincerely  endeavor  to  acquire  a  characteif 
with  which  he  is  not  pleased,  in  which  he  sees  nothing  beautiful 
or  lovely? 

Again ;  we  are  commanded  to  rejoice  in  Christ.  Rejoice  in 
the  Lord  always,  says  the  Apostle,  and  again  I  say,  rejoice. 
But  how  is  it  possible  to  rejoice  in  a  being  for  whom  we  feel  no 
affection  ?  We  can  easily  rejoice  in  a  friend  ;  but  by  what  un- 
heard of  process  shall  we  bring  ourselves  to  rejoice  in  one  whom 
we  do  not  love?  Farther,  we  are  commanded  to  remember 
Christ,  to  commemorate  at  his  table  his  dying  love.  But  how 
hard  it  is  to  retain  in  our  memories,  an  object  which  has  no 
place  in  our  affections.  How  little  pleasure  can  we  find  in 
coming  to  the  table  of  one  whom  we  regard  with  indifference? 
W^e  may  indeed,  bring  our  bodies ;  but  our  hearts  will  be  absent, 
and  the  whole  service  will  be  uninteresting  to  ourselves,  and  no 
better  than  solemn  mockery  in  the  estimation  of  Christ. 

Finally,  we  are  commanded  to  love  the  friends,  the  disciples 
of  Christ,  and  to  love  them  for  his  sake.  But  to  obey  this  com- 
mand without  love  to  Christ  is  evidently  impossible.  We  cannot 
love  children  for  the  sake  of  their  parents,  unless  we  first  love 
the  parents ;  nor  can  we  love  the  disciples  of  Christ  for  his  sake, 
unless  we  love  Christ  himself  It  appears,  then,  that  to  obey 
any  of  Christ's  commands  without  love,  is  impossible.  We  may 
add,  that,  even  if  it  were  possible  to  obey  him  without  love,  our 
obedience  would  be  unacceptable  and  worthless ;  for  he  searches 
the  heart,  he  knows  what  is  in  man,  he  cannot  be  deceived  by 
mere  external  services  and  professions,  nor  is  it  possible  that  he 
should  be  pleased  with  them,  since  he  sees  them  Co  be  insincere. 

3.  The  exercise  of  supreme  love  to  Christ  is  indispensably 
necessary,  because  without  it  we  cannot  relish  the  society  of  his 
disciples,  or  enjoy  communion  with  them,  or  consistently  unite 
with  them  in  religious  duties.  The  Apostle  John  informs  those 
to  whom  he  wrote,  that  his  design  in  writing  his  epistle  was,  to 
bring  others  to  the  enjoyment  of  fellowship  with  himself  and 
his  fellow  disciples.  These  things  declare  we  unto  you  that  ye 
also  may  have  fellowship  with  us;  and  truly  our  fellowship  is 


INDISPENSABLE. 


475 


with  the  Father,  and  with  his  Son  Jesus  Christ.  Now  com- 
niuuion  consists  in  a  joint  participation  of  the  same  views  and 
feelings.  That  we  may  enjoy  communion  with  Christians,  then, 
it  is  necessary  that  our  views  and  feehngs  should  resemble  theirs. 
But  they  have  exalted  views  of  Christ,  and  feel  supreme  love 
for  him.  He  himself  informs  us  that  he  has  not  a  disciple  in 
the  world,  who  does  not  love  him  more  than  he  loves  any  other 
object.  How  then  can  one  who  does  not  love  Christ,  relish  the 
society  of  his  disciples,  or  enjoy  communion  with  them,  or  unite 
in  their  religious  services  ?  How  unpleasant  must  be  the  situa- 
tion of  such  a  man  when  surrounded  by  a  circle  of  lively 
Christians.  Their  hearts  glow  with  love  to  an  object  in  which 
he  sees  no  beauty.  They  speak  to  him  of  the  amiableness  and 
excellence  of  the  Saviour,  but  he  knows  not  what  they  mean. 
Yet  he  must  endeavor  to  say  something,  though  he  has  nothing 
to  say;  or  else  maintain  a  sullen  silence,  and  thus  excite  doubts 
of  his  sincerity.  In  short,  he  must  feel  like  a  deaf  man  at  a 
concert  of  music,  or  like  a  bhnd  man  in  a  gallery  of  pictures, 
surrounded  by  others  whose  senses  are  gratified  and  whose 
admiration  is  excited.  It  is  the  same,  when  he  attempts  to 
unite  with  Christians  in  the  performance  of  religious  duties. 
They  thank  the  Saviour,  but  he  feels  no  gratitude.  They  praise 
the  Saviour,  but  he  sees  nothing  to  admire ;  their  hearts  ascend 
to  heaven  on  the  wings  of  devotion,  but  his  remains  behind. 
He  may  indeed  find  himself  able  to  converse  with  them  on 
some  religious  subjects,  to  contend  eagerly  for  some  truths,  and 
to  declaim  fluently  respecting  doctrines ;  but  when  the  beauties 
and  glories  of  Immanuel  are  the  theme  of  conversation ;  when 
any  affection  for  him  is  expressed,  he  must  either  be  silent,  or 
say  what  his  heart  does  not  feel,  what  it  never  felt. 

Once  more ;  supreme  love  to  Christ  is  indispensably  necessary, 
because  without  it  we  could  not  possibly  be  happy  in  heaven. 
This,  my  friends,  is  capable  of  strict  demonstration.  You  will 
allow  that  no  man  can  be  happy  who  is  where  he  does  not  wish 
to  be.  No  man  can  wish  to  be  in  a  place  where  he  is  separated 
from  all  that  he  loves.  But  the  man  who  does  not  love  Christ, 
would  find  nothing  in  heaven  to  love ;  would  find  himself  sep- 
arated from  all  that  he  loves.  All  the  objects  which  he  ever 
loved,  all  the  pursuits,  employments,  and  society  in  which  he 
ever  found  pleasure,  he  leaves  behind  him  when  he  leaves  this 


476 


LOVE    TO  CHRIST 


world.  He  would,  therefore,  feel  like  a  stranger  in  heaven;  he 
would  look  back  to  this  world  as  his  home ;  he  would  wish  to 
return  here,  for  where  our  treasure  is,  there  will  our  hearts  be 
also;  and  as  that  wish  could  not  be  gratified,  he  would  not  be 
happy.  But  this  is  not  all.  To  a  man  who  does  not  love  Christ, 
the  society  and  employments  of  heaven  would  appear  exceed- 
ingly disagreeable.  We  have  already  seen  that  such  a  man 
cannot  enjoy  the  society  or  cordially  unite  in  the  devotions  of 
Christians  on  earth.  For  similar  reasons,  he  would  find  it  still 
more  difficult  to  enjoy  the  society,  or  join  in  the  praises  of 
heaven.  All  who  reside  there  love  the  Saviour  perfectly.  They 
feel  and  express  for  him  the  most  ardent  and  intense  affection. 
Their  happiness  very  much  consists  in  seeing,  serving,  and 
praising  him.  Now  what  happiness  could  be  found  in  such 
society  and  employments,  by  a  man  who  does  not  love  the  Lord 
Jesus?  You  well  know  that  nothing  can  be  more  irksome,  than 
to  praise  what  we  do  not  admire ;  to  express  ardent  affection, 
when  we  feel  the  most  perfect  indifference.  Yet  this  would  be 
the  situation  of  one  in  heaven,  who  does  not  love  his  Redeemer. 
He  must,  through  endless  ages,  praise  what  he  does  not  admire, 
and  profess  love  which  he  does  not  feel ;  and  what  is  still  worse, 
he  must  utter  these  praises  and  professions  to  one  who  knows 
their  insincerity.  It  would  be  sufficiently  painful  to  flatter  one 
whom  we  do  not  love,  even  if  we  could  deceive  him  by  our 
flatteries,  and  induce  him  to  believe  we  were  sincere.  But  to 
flatter  one  whom  we  cannot  deceive ;  to  stand  and  utter  lies  to 
him,  while  we  are  conscious  that  he  knows  them  to  be  lies,  this 
would  be  misery  indeed.  But  it  is  needless  to  enlarge.  Nothing 
can  be  more  evident  than  the  fact,  that  a  man  who  does  not 
love  Christ  supremely  would  be  unhappy  in  heaven.  Indeed 
every  such  person,  who  is  at  all  acquainted  with  his  own  heart, 
must  be  conscious  of  the  fact.  You  doubtless  recollect  the  un- 
happy man  who  was  executed  in  this  town  for  murder,  about 
ten  years  since.  While  in  his  dungeon,  after  listening  to  the 
description  which  inspired  writers  give  of  heaven,  he  told  me 
that  he  should  rather  remain  in  that  dungeon  through  eternity, 
than  go  to  such  a  heaven  as  he  had  heard  described.  Now  I 
appeal  to  those  of  you  who  do  not  love  the  Lord  Jesus,  whether 
your  feelings  are  not  in  some  degree  at  least  similar  to  his?  If 
you  hesitate  to  admit  this,  permit  me  to  make  the  following 


INDISPENSABLE. 


477 


supposition.  Suppose  some  town  in  our  country  should  be 
made,  as  nearly  as  possible,  to  resemble  heaven.  Suppose  all 
the  inhabitants  without  exception,  to  be,  not  only  pious,  but 
eminently  so.  Suppose  all  worldly  amusements,  all  political 
discussions,  all  commercial  transactions,  all  secular  conversation, 
to  be  banished  from  among  them ;  while  the  presence  of  Christ 
should  be  enjoyed  in  a  peculiar  manner,  and  all  the  employment 
should  be  to  love  and  praise  and  serve  him  7  Would  you  joy- 
fully choose  that  town,  in  preference  to  all  other  places,  for  your 
earthly  residence  ?  Could  you,  while  retaining  your  present 
character,  while  destitute  of  the  love  of  Christ,  cheerfully  leave 
every  thing  behind,  and  Hve  happily  in  such  a  place  7  If  you 
reply.  No,  then  is  it  much  more  evident  that  you  could  not  be 
happy  in  heaven.  If  you  reply.  Yes,  we  could  be  happy  in 
such  a  situation,  —  I  ask,  why  then  do  you  not,  so  far  as  is  pos- 
sible, live  such  a  life  of  religion  here?  Why  are  not  those  who 
appear  to  love  Christ  most  sincerely,  and  to  praise  him  most 
ardently,  your  chosen  companions  7  In  a  word,  if  you  could 
be  happy  in  heaven,  why  do  you  not  seek  happiness  by  living 
a  heavenly  life  on  earth  7 

From  what  has  been  said  you  may  learn,  my  hearers,  why 
the  inspired  writers  lay  so  much  stress  on  the  exercise  of  love 
to  Christ;  why  he  requires  it  of  all  his  disciples.  It  is  not  for 
his  own  sake.  It  is  not  because  our  love  can  add  any  thing  to 
his  happiness.  But  it  is  because  that,  unless  we  love  him,  we 
arc  destitute  of  goodness,  and  of  all  love  and  desire  for  good- 
ness ;  and  are  unable  to  obey  his  commands,  to  enjoy  commu- 
nion with  his  people,  or  to  be  happy  with  him  in  heaven.  The 
commands  which  require  us  to  love  Christ  are  not  then  mere 
arbitrary  commands ;  but  are  founded  in  the  nature  of  things, 
and  obedience  to  them  is  necessary. 

From  this  subject  we  may  learn, 

1.  In  what  respects  many  characters  highly  esteemed  among 
men  are  deficient,  essentially  deficient,  in  the  sight  of  God.  I 
allude  to  persons  whose  dispositions  appear  to  be  amiable, 
whose  morals  are  correct,  whose  religious  opinions  are  perhaps 
agreeable  to  truth,  and  who  pay  a  decent  respect  to  religious 
institutions.  Can  you  not  easily  conceive,  my  friends,  that  a 
man  may  possess  all  these  qualities  and  yet  be  destitute  of  love 
to  Christ 7    Do  you  not  know  among  your  acquaintances  many 


478 


LOVE    TO  CHRIST 


persons  who  have  pleasing  manners,  amiable  dispositions,  and 
who  live  moral  lives,  and  yet  do  not  appear  to  feel  any  love  to 
Christ?  Are  there  not  some  such  persons  among  your  acquaint- 
ances, whom  you  would  be  surprised  to  hear  speaking  of  the 
Saviour  with  affectionate  warmth,  or  expressing  grief  for  having 
neglected  him,  or  urging  others  to  love  him  ?  Do  you  not  per- 
ceive that  a  great  alteration  must  take  place  even  in  these  moral, 
amiable  persons,  before  they  can  sincerely  adopt  the  language, 
in  which  Paul  and  other  primitive  Christians  express  their  affec- 
tion for  the  Saviour ;  and  still  more,  before  they  can  cordially 
unite  with  the  redeemed  in  crying,  Worthy  is  the  Lamb  to  re- 
ceive glory,  and  honor,  and  power,  and  blessing?  If  so,  you 
surely  cannot  blame  us  for  asserting  that  something  more  than 
morality  is  necessary ;  that  a  man  may  be  what  is  called  a  good 
moral  man,  and  yet  be  no  Christian ;  and  that  a  radical  change 
of  heart  is  necessary  to  moral  men,  as  well  as  to  immoral  and 
profane.  Nor  will  you  complain  if,  adopting  the  language  of 
the  poet,  we  exclaim, 

"  Talk  they  of  morals  ?    O  thou  bleeding  Lamb ! 
Thou  Maker  of  new  morals  for  mankind ;  — 
The  grand  morality  is  love  of  tliee." 

The  young  ruler  mentioned  in  the  gospel  appears  to  have  pos- 
sessed all  the  qualities  mentioned  above ;  but  yet  he  lacked  one 
thing,  essential  to  his  Maker's  approbation,  and  his  own  hap- 
piness. 

2.  Is  the  question  in  our  text  the  great  important  question 
which  Christ  addresses  to  all,  and  on  our  ability  to  answer 
which  satisfactorily  every  thing  depends  ?  Permit  me,  then,  to 
address  this  question  to  every  one  who  wishes  to  ascertain  the 
reality  of  his  title  to  an  admission  into  Christ's  visible  church, 
to  an  approach  to  his  table,  to  the  heavenly  inheritance.  Does 
any  one  present  wish  to  know  whether  he  is  prepared  for  admis- 
sion to  the  visible  church  ?  Christ,  who  keeps  the  door,  says  to 
him,  Lo vest  thou  me?  If  thou  dost,  enter  freely.  Does  any 
one  already  in  the  church,  who  has  lost  his  first  love,  or  practi- 
cally denied  his  master,  wish  to  know  whether  he  is  forgiven, 
whether,  notwithstanding  this  conduct,  Christ  will  make  him 
welcome  to  his  table  ?  The  only  question  to  be  answered  is, 
Lovest  thou  me  1    And  if  any  one  wishes  to  know  whether  he 


INDISPEII  SABLE. 


479 


is  prepared  for  heaven,  the  question  is  still  the  same.  Will  you 
say,  it  is  impossible  for  any  one  to  answer  this  question  deci- 
sively? It  appears  from  our  text,  that  this  is  a  mistake.  Peter 
could  say  to  his  heart-searching  Lord,  when  his  penetrating  eye 
was  fixed  full  upon  him.  Lord,  thou  knowest  that  I  love  thee. 
If  Peter  could  thus  certainly  know,  and  confidently  assert,  that 
he  loved  Immanuel ;  all  who  sincerely  love  him  may  say  the 
same,  unless  their  love  is  so  faint  that  they  cannot  perceive  it. 
And  O  how  happy  is  the  man  who  can  truly  say  this!  With 
what  delight  must  he  approach  Christ's  table!  With  what 
confidence  can  he  meet  death !  with  what  triumphant  joy  may 
he  join  with  the  Apostle  in  exclaiming,  —  I  know  whom  I  have 
believed,  and  am  persuaded  that  he  is  able  to  keep  that  which 
I  have  committed  to  him  against  that  day. 


SERMON  LXXXYIII. 


THE  CHARACTERS  WHOM  CHRIST  LOVES. 


I  love  them  that  love  me.  —  Proverbs  vin.  17. 

These  are  the  words  of  Christ.  He  who  is  styled  the  Word 
OF  God  in  the  New  Testament,  calls  himself  the  Wisdom  of  God 
in  the  Old.  Under  this  character  he  is  represented  as  standing 
in  the  pubHc  places  of  resort,  and  soliciting  the  attention  of  all 
who  pass  by  :  Unto  you,  O  men,  I  call ;  and  my  voice  is  to  the 
sons  of  men.  The  motives  which  he  sets  before  them  to  induce 
a  compliance  with  his  call  are  numerous  and  powerful.  In  the 
first  place,  he  claims  their  attention  on  account  of  the  endless 
duration  of  his  existence.  I  was  set  up,  says  he,  from  everlast- 
ing, from  the  beginning,  or  ever  the  earth  was.  When  God 
prepared  the  heavens,  I  was  there ;  when  he  set  a  compass  upon 
the  face  of  the  deep ;  when  he  gave  to  the  sea  his  decree,  when 
he  appointed  the  foundations  of  the  earth ;  then  was  I  by  him, 
as  one  brought  up  with  him ;  and  I  was  daily  his  delight,  rejoi- 
cing always  before  him.  In  the  next  place,  he  claims  attention 
on  account  of  the  dignity  and  excellence  of  his  character : 
Counsel  is  mine,  and  sound  wisdom ;  I  am  understanding ;  I 
have  strength.  By  me  kings  reign  and  princes  decree  justice ; 
even  all  the  judges  of  the  earth.  In  the  third  place,  he  urges 
them  to  listen  to  his  instructions  because  of  their  excellence, 
plainness,  truth  and  utility :  Hear,  for  I  will  speak  of  excellent 


THE    CHARACTERS,  ETC. 


481 


things ;  my  mouth  shall  speak  truth.  All  the  words  of  my 
mouth  are  in  righteousnes ;  they  are  all  plain  to  him  that  un- 
derstandeth.  Receive  my  instruction,  and  not  silver,  and 
knowledge  rather  than  choice  gold ;  for  wisdom  is  better  than 
rubies;  and  all  the  things  that  may  be  desired  are  not  to  be 
compared  to  it.  In  the  fourth  place,  lie  urges  them  to  love  and 
obey  his  voice  by  promises  on  the  one  hand,  and  threatenings 
on  the  other:  Blessed  are  they  that  keep  my  ways;  for  riches 
and  honor  are  with  me,  yea  durable  riches  and  righteousness. 
I  cause  those  that  love  me  to  inherit  substance,  and  I  will  fill 
their  treasures.  Blessed  is  the  man  that  heareth  me,  watching 
daily  at  my  gates,  waiting  at  the  posts  of  my  doors ;  for  whoso 
findeth  me,  findeth  life,  and  shall  obtain  favor  of  the  Lord ;  but 
he  that  sinneth  against  me,  wrongeth  his  own  soul ;  all  they 
that  hate  me  love  death.  Lastly,  he  urges  them  to  love  him  on 
account  of  his  long  attachment  to  mankind,  and  his  readiness 
to  reciprocate  affection;  I  was  ever  rejoicing  in  the  habitable 
parts  of  the  earth,  and  my  delights  were  with  the  sons  of  men. 
I  love  them  that  love  me,  and  they  that  seek  roe  early  shall  find 
me.  The  love  which  Christ  here  professes  to  entertain  for  those 
who  love  him,  is  nn  affection  of  a  peculiar  kind,  entirely  differ- 
ent from  that  general  love  which  he  feels  for  all  his  creatures; 
and  infinitely  more  desirable.  There  is  a  sense  in  Avhich  he 
loves  even  his  enemies.  He  loves  tliem  with  a  love  of  benevo- 
lence, a  love  which  leads  him  to  mourn  over  them  when  they 
obstinately  refuse  to  comply  with  his  invitations.  Thus  we  are 
told  that,  while  on  earth,  he  was  grieved  with  the  hardness  of 
their  hearts;  and  wept  over  rebellious  Jerusalem,  when  he  con- 
templated the  miseries  that  were  coming  upon  her.  He  also 
loves  the  holy  angels  with  a  love  of  complacency  and  delight 
because  they  bear  the  image  and  obey  the  will  of  his  Father. 
But  the  love  which  he  entertains  for  his  people,  is  an  aflection 
of  a  still  more  tender  and  peculiar  kind;  an  affection,  the 
nature  and  extent  of  which  can  be  learned  only  from  a  consid- 
eration of  the  causes  which  produce  it.  To  state  these  causes, 
or,  in  other  words,  to  show  why  Christ  loves  those  who  love 
him,  is  the  principal  object  of  the  present  discourse. 

1.  The  foundation  of  that  love  which  Christ  feels  for  all  who 
love  him,  was  laid  in  eternity.    All  who  now  love  him,  together 
with  all  who  ever  will  love  him  to  the  end  of  time,  were  given 
VOL.  in.  61 


482 


THE  CHARACTERS 


to  him  by  his  Father  before  the  foundation  of  the  world  ;  to  be 
his  pecuHar  people.  God  promised  him  in  the  covenant  of  re- 
demption, that  if  he  would  make  his  soul  an  offering  for  sin,  he 
should  have  a  seed  and  a  people  to  serve  him;  and  that  his 
people  should  be  made  willing  in  the  day  of  his  power.  No 
sooner  were  this  people  given  to  him,  than  he  loved  them  with 
a  peculiar  love ;  for  he  who  calls  the  things  that  are  not,  as 
though  they  already  were,  can  love  creatures  who  were  not,  as 
if  they  were  already  in  existence.  Suppose,  my  friends,  that 
when  God  promised  a  son  to  Abraham  and  Sarah,  twenty-five 
years  before  his  birth,  he  had  given  them  a  picture  containing  an 
exact  likeness  of  this  son.  Would  they  not  have  immediately 
begun  to  love  this  picture  of  their  future  offspring;  and  would 
not  their  affection  and  their  desire  to  see  and  embrace  him  have 
increased  with  every  succeeding  year?  Something  like  such  a 
picture  of  his  future  spiritual  offspring,  Christ  has  possessed 
from  the  first  moment  in  which  they  were  promised  him  by  his 
Father.  Their  names  are  all  written  in  his  book  of  life ;  and 
their  image  has  been  ever  present  to  the  eye  of  his  mind  from 
that  period  to  the  present  time.  Hence,  long  before  they  love 
him,  nay  long  before  they  begin  to  exist,  they  are  beloved  by 
him  with  a  strong  and  tender  affection,  or  as  the  prophet  ex- 
presses it,  with  an  everlasting  love.  Their  image  has  so  long 
dwelt  in  his  mind,  and  so  long  been  the  object  of  his  affection- 
ale  contemplations,  that  they  have  become,  as  it  were,  a  part 
of  himself,  and  he  can  no  more  cease  to  love  them  than  he  can 
cease  to  exist.  All  who  are  thus  loved  by  Christ,  because  they 
are  given  him  of  his  Father,  will  sooner  or  later  return  his  af- 
fection ;  for,  says  he,  all  that  the  Father  giveth  me  shall  come 
to  me;vand  him  that  cometh  to  me  I  will  in  no  wise  cast  out. 
For  the.se  he  prays.  I  pray  for  them,  says  he,  I  pray  not  for 
the  world  but  for  them  whom  thou  hast  given  me.  These  he 
will  bring  in.  Other  sheep,  he  said  to  his  disciples,  I  have  who 
are  not  of  this  fold.  Them  also  I  must  bring,  and  they  shall 
hear  my  voice.  These  he  will  keep.  My  sheep,  says  he,  never 
perish.  My  Father  who  gave  them  to  me,  is  greater  than  all, 
and  no  one  is  able  to  pluck  them  out  of  my  Father's  hand. 
Thus  he  knows  his  sheep,  loves  them,  prays  for  them,  and  re- 
solves to  bring  them  home  to  his  fold,  before  they  love  or  know 
him. 


WHOM    CHRIST  LOVES. 


483 


2.  Christ  loves  those  who  love  him,  because  he  has  done  and 
suffered  so  much  for  their  salvation.  You  need  not  be  told,  my 
friends,  that  we  naturally  love  and  prize  any  object  in  propor- 
tion to  the  labor  and  expense  which  it  costs  us  to  obtain  it. 
How  highly  then  must  Christ  prize,  how  ineffably  must  he  love 
his  people.  How  dear  did  their  salvation  cost  him.  He  pur- 
chased them  with  his  blood.  To  win  their  love  and  effect  their 
redemption,  he  exchanged  the  height  of  glory  and  felicity  for 
the  depths  of  wretchedness  and  degradation.  At  an  infinitely 
less  expense  he  could  have  created  thousands  of  worlds.  Nor 
is  this  all.  From  the  birth  to  the  death  of  his  people,  he 
watches  over  them  with  unremitting  attention.  Every  hour 
and  every  moment,  they  need  and  experience  his  watchful  care. 
He  forgives  their  sins,  alleviates  their  sorrows,  sympathizes  in 
their  trials,  heals  their  backslidings,  wipes  away  their  tears,  lis- 
tens to  their  prayers,  intercedes  for  them  with  his  Father, 
enables  them  to  persevere,  and  accompanies  them  through  the 
valley  of  the  shadow  of  death.  All  this  care  and  attention 
naturally  tends  to  increase  his  love  for  them.  If  a  shepherd  be- 
comes affectionately  attached  to  a  flock,  which  he  has  long  fed, 
guided  and  protected ;  if  a  mother  loves,  with  increasing  ten- 
derness, a  sick  child  who,  for  a  long  period,  needs  her  pity  and 
care;  with  what  an  inconceivable  strength  of  affection  must 
our  great  Shepherd  love  his  sheep  for  whom  he  has  done  and 
suffered  so  much,  and  whom  he  feeds,  guides  and  protects  with 
such  unceasing  vigilance  in  their  journey  through  the  wilder- 
ness of  this  world?  If  his  love  was  originally  sufficiently 
strong  to  bring  him  from  heaven  to  earth,  and  carry  him  through 
such  an  unparalleled  series  of  toils  and  sufferings,  what  must  it 
be  now,  when  he  has  so  much  more  cause  to  love  them  7  If  it 
was  stronger  than  death,  even  before  he  died  for  them,  who  can 
conceive  of  its  strength  since  he  has  arisen  and  reascended  to 
heaven? 

For  this,  among  other  reasons,  his  love  for  them  must  be 
greater  in  degree,  and  of  a  different  kind  from  that,  which  he 
entertains  for  the  angels  of  light.  He  loves  them,  indeed,  but 
he  never  died  for  them  ;  he  never  sympathized  with  them  in  af- 
fliction ;  he  never  watched  over  them  for  years  with  unceasing 
attention,  nor  led  them  by  the  hand  through  such  a  world  as 
this.    He  loves  them,  as  a  parent  loves  a  child  that  enjoys  vig- 


484 


THE  CHARACTERS 


orous  and  uninterrupted  health;  but  he  loves  his  people,  as 
parents  love  a  child  that  has  often  been  sick,  and  at  the  point 
of  death.  He  loves  them,  as  the  father  in  the  parable  loved  his 
elder  son  who  had  ever  been  with  him;  but  he  loves  his  people 
as  the  same  father  loved  the  returning  prodigal,  who  was  dead 
and  alive  again ;  who  after  being  lost  was  found.  And  perhaps 
we  are  warranted,  from  this  parable  and  those  which  precede 
it,  to  conclude  that  there  is  more  joy  in  heaven  over  one  of  our 
fallen  race  who  repents,  than  over  ninety  and  nine  of  these 
blessed  spirits  who  need  no  repentance. 

3.  Christ  loves  those  who  love  him,  because  they  are  united 
to  him  by  strong  and  indissoluble  ties.  That  a  most  intimate 
and  lasting  union  subsists  between  Christ  and  his  people,  is  ev- 
ident from  numerous  passages  of  Scripture.  This  union  is 
sometimes  compared  to  that  which  subsists  between  the  bride- 
groom and  the  bride.  Fear  not,  says  he  to  his  church,  for  thy 
Maker  is  thy  husband.  Sometimes  it  is  compared  to  the  union 
between  the  branches  and  the  vine.  I,  says  he  to  his  disciples, 
am  the  vine  ;  ye  are  the  branches.  Sometimes  it  is  shadowed 
forth  by  the  connection  between  the  head  and  the  members. 
Christ,  says  the  apostle,  is  the  head  of  the  church,  and  we  are 
members  of  his  body,  his  flesh,  and  his  bones.  In  other  places 
it  is  compared  to  the  union  between  the  soul  and  the  body.  Ye, 
says  St.  Paul  to  believers,  are  the  body  of  Christ.  And  again, 
he  that  is  joined  to  the  Lord  is  one  spirit.  Lastly,  this  myste- 
rious union  is  described  in  still  stronger  terms  by  our  Saviour  as 
resembling  that  which  subsists  between  himself  and  his  Father. 
He  that  eateth  my  flesh  and  drinketh  my  blood,  s^ys  he,  dwel- 
leth  in  me  and  I  in  him.  To  the  same  purpose  he  prays,  that 
all  his  disciples  may  be  one ;  as  thou  Father  art  in  me,  and  I 
in  thee,  that  they  also  may  be  one  in  us;  I  in  them,  and  thou 
in  me,  that  they  may  be  made  perfect  in  one,  that  the  world 
may  know  that  thou  hast  loved  them,  as  thou  hast  loved  me. 
The  expressions  here  employed  to  describe  this  union  are  the 
strongest  which  language  can  afford,  and  sufficiently  show  that 
it  must  be  a  union  of  the  strongest  and  most  intimate  kind. 
The  bond  of  this  union,  on  our  part,  is  faith ;  but  the  union  it- 
self is  formed  by  the  appointment  of  God,  who  has  constituted 
Christ  and  his  people  one  great  body,  and  by  the  Spirit  of 
Christ  which  dwells  in  the  hearts  of  all  believers.    As  the  numer- 


WHOM    CHRIST  LOVES. 


485 


ous  branches  of  the  vine  are  one  with  the  root,  because  the 
same  vital  principle  is  common  to  both  ;  or  as  the  different  mena- 
bers  of  our  bodies  are  one  because  they  are  actuated  by  the 
same  soul,  so  Christ  and  his  people  are  one,  because  the  same 
infinite  Spirit  dwells  in  them  all  and  binds  them  together. 
Hence  the  afflictions  of  the  church  are  called  the  afflictions  of 
Christ ;  and  hence  we  are  told,  that  in  all  their  afflictions  he  is 
afflicted,  and  that  whoever  touches  them  touches  the  apple  of 
his  eye.  How  strong  then  must  be  the  love  of  Christ  for  his 
people  !  They  are  not  only  his  brethren,  his  sisters,  his  bride, 
but  his  members,  his  body ;  and  he  consequently  loves  them  as 
we  love  our  members,  as  our  souls  love  our  bodies.  Nothing 
can  be  stronger  than  the  language  of  St.  Paul  on  this  subject. 
No  man,  says  he,  ever  hated  his  own  flesh,  but  loveth  and 
cherisheth  it  even  as  the  Lord  does  the  church;  plainly  imply- 
ing that  we  may  as  soon  cease  to  love  and  cherish  our  bodies, 
as  Christ  to  love  and  provide  for  his  people. 

4.  Christ  loves  those  who  love  him,  because  they  possess  his 
spirit  and  bear  his  image ;  in  one  word,  because  they  are  holy. 
Similarity  of  character  always  tends  to  produce  affection,  and 
hence  every  being  in  the  universe  loves  his  own  image  when- 
ever he  discovers  it.  Even  children  become  more  dear  to  their 
parents,  when  they  resemble  them ;  and  our  nearest  relations 
are  beloved  with  increased  affection,  whose  dispositions  and 
opinions  and  pursuits  correspond  with  our  own.  Especially 
does  Christ  love  his  own  image  in  his  creatures,  because  it  es- 
sentially consists  in  holiness,  which  is  of  all  things  most  pleasing 
both  to  his  Father  and  himself  But  all  who  love  Christ  bear 
his  image.  He  has  no  children  or  friends  who  do  not  resemble 
liim ;  for  if  any  man  have  not  the  Spirit  of  Christ  he  is  none  of 
his.  If  any  man  be  in  Christ  he  is  a  new  creature,  created 
anew  after  his  image  in  knowledge,  righteousness  and  true  ho- 
liness. And  though  the  image  of  Christ  in  his  people  be  at 
first  imperfect,  yet  the  love  which  they  entertain  for  his  person 
and  character,  constantly  tends  to  increase  the  resemblance, 
since  we  naturally  imitate  those  whom  we  highly  love  and  re- 
vere. By  contemplating  his  glory,  as  displayed  in  the  gospel, 
they  are  gradually  changed  into  the  same  image  from  glory  to 
glory.  They  love  what  he  loves ;  they  hate  what  he  hates  ; 
they  pursue  the  same  objects  that  he  pursues.    They  are  not  of 


486 


THE  CHARACTER 


the  world,  even  as  he  is  not  of  the  world.  They  learn  of  him 
to  be  meek  and  lowly  in  heart,  and  to  cultivate  that  charity 
which  seeketh  not  her  own.  Like  him  their  principal  concern 
is  to  glorify  God  and  finish  the  work  he  has  assigned  them. 
Like  him  they  pity,  forgive,  and  pray  for  their  enemies;  and 
like  him  they  are  tenderly  solicitous  for  the  salvation  of  sinners. 
In  a  word,  Christ,  as  the  apostle  expresses  it,  is  formed  in  them. 
And  as  those  who  love  Christ  will  obey  his  commands,  and  as 
he  commands  his  disciples  to  be  perfect  even  as  their  Father  in 
heaven  is  perfect,  so  they  are  constantly  aiming  at  a  perfect 
conformity  with  this  perfect  pattern. 

That  this  conformity  to  his  image  and  obedience  to  his  com- 
mands, are  pleasing  to  Christ  and  excite  his  affection,  is  evident 
from  his  own  language.  I  have  not  called  you  servants,  says 
he,  to  his  disciples ;  but  I  have  called  you  friends ;  and  then  are 
ye  my  friends,  if  ye  do  whatsoever  I  command  you.  The  fruits 
of  holiness  thus  produced  by  his  people  on  earth,  imperfect  as 
they  are,  are  on  some  accounts  more  pleasing  to  him  even  than 
those  produced  by  the  angels  in  heaven.  Holiness  in  heaven  is 
like  flowers  in  spring  or  like  fruit  in  autumn  when  they  are  ex- 
pected; but  holiness  in  a  world  so  depraved  as  this  is  like  fruit 
and  flowers  in  the  depth  of  winter;  or  like  the  blossoms  and 
almonds  of  Aaron's  rod,  which  proceed  from  a  dead  and  sapless 
branch.  When  the  delicious  fruits  of  southern  climes  can  be 
made  by  the  gardener's  skill  to  flourish  in  our  northern  regions, 
they  are  far  more  admired  and  prized,  than  while  growing  in 
rich  abundance  in  their  native  soil.  So  when  holiness,  whose 
native  land  is  heaven,  is  found  in  the  comparatively  frozen  and 
barren  soil  of  this  world,  which  lieth  in  wickedness,  it  is  viewed 
by  celestial  beings  with  peculiar  pleasure  and  agreeable  sur- 
prise. 

Lastly;  Christ  loves  those  who  love  him,  because  they  rejoice 
in  and  return  his  affection.  It  is  the  natural  tendency  of  love 
to  produce  and  increase  love.  Even  those  whom  we  have  long 
loved  on  account  either  of  their  relation  to  us,  or  of  their  ami- 
able qualities,  become  incomparably  more  dear  to  us  when  they 
begm  to  prize  our  love  and  return  it.  Hence  it  is  easy  to  con- 
ceive that  Christ  loves  his  people  because  of  their  love  to  him. 
And  if  he  so  loved  them  before  they  existed,  and  even  while 
they  were  his  enemies,  as  to  lay  down  his  life  for  their  redemp- 


WHOM     CHRIST  LOVES. 


487 


tion,  how  inexpressibly  dear  to  hiui  must  they  be,  after  the^ 
become  his  friends  !  To  this,  the  apostle  alludes  when  he  says, 
if  when  we  were  enemies  we  were  reconciled  to  God  by  tlie 
death  of  his  Son,  much  more,  being  reconciled,  we  shall  be 
saved  by  his  life.  It  is  indeed  utterly  impossible  to  conceive 
the  immeasurable  extent  of  his  love  to  those  who  are  thus  re- 
conciled to  him.  Well  might  the  apostle  say,  it  passeth 
knowledge.  He  feels  none  of  those  jealous  fears  respecting  the 
sincerity  of  his  friends,  which  men  are  prone  to  entertain,  and 
which  often  interrupt  their  friendsliip  for  each  other. 

No;  he  knows  that  his  people  love  him,  and  he  knows  how 
much  they  love  him.  He  kriows  that  he  is  precious  to  their 
souls,  more  precious  than  the  air  they  breathe,  than  the  light  of 
heaven.  He  knows  that  they-  love  him  better  than  father  or 
mother,  husband  or  wife,  brother  or  sister,  son  or  daughter,  yea 
far  better  than  their  own  lives ;  and  that  for  his  sake  they  are 
ready  to  renounce  and  forsake  them  all.  He  knows  that  his 
love  sweetly  constrains  them  to  live  to  his  service,  and  that  they 
rejoice  when  they  are  counted  worthy  to  suffer  pain  and  shame 
for  his  name.  He  knows  that  they  look  upon  him  as  their  Re- 
deemer, their  Friend,  their  Shepherd,  their  Physician,  their 
Advocate,  their  Wisdom,  their  Strength,  their  Life,  and  their  All; 
that  the  enjoyment  of  his  presence  and  favor  constitutes  all 
their  felicity;  that  they  consider  no  earthly  affliction  comparable 
to  his  absence  or  displeasure,  and  that  the  weakness  of  their 
love  to  him  is  their  constant  grief  and  shame.  He  knows  that 
they  prefer  him  to  themselves,  that  they  wish  for  a  heavenly 
crown  only  that  they  may  throw  it  down  at  his  feet ;  and  that 
the  principal  reason  why  they  desire  heaven  is,  that  they  may 
see  and  serve  and  praise  him,  and  ascribe  all  the  glory  of  their 
salvation  to  him.  And  how  then  can  he  refrain  from  loving 
those  who  thus  love  him;  whom  he  has  himself  taught  to  love 
him.  With  what  unutterable  emotion  of  mingled  pity,  sym- 
pathy, and  love  must  he  look  down  on  those  who  are  thus 
attached  to  him  in  the  midst  of  a  rebellious  world,  and  who  for 
his  sake  are  denying  themselves,  taking  up  the  cross  and  striv- 
ing to  follow  him  in  defiance  of  all  the  inward  and  outward  op- 
position which  they  are  called  to  encounter?  Hear  what  he  says 
to  such:  I  know  thy  works.  I  have  set  before  thee  an  open 
door,  and  no  man  can  shut  it;  for  thou  hast  a  little  strength, 


488 


THE  CHARACTERS 


and  hast  kept  my  word,  and  hast  not  denied  my  name.  Because 
thou  hast  kept  the  word  of  my  patience,  I  also  will  keep  thee 
in  the  hour  of  temptation  which  shall  come  on  all  the  earth, 
and  I  will  cause  thine  adversaries  to  come  and  worship  before 
thy  feet,  and  to  know  that  I  have  loved  thee. 

Thus  have  I  attempted  to  state  the  principal  reasons  why 
Christ  loves  those  who  love  him.  He  loves  them  because  they 
are  given  him  by  his  Father;  because  he  has  done  and  suffered 
much  for  their  salvation ;  because  they  are  united  to  him  in  the 
most  intimate  and  indissoluble  manner;  because  they  possess 
his  spirit  and  bear  his  image;  and  because  they  rejoice  in  and 
return  his  affection.  Either  of  these  causes  alone  would  induce 
him  to  love  them  with  a  strength  of  affection,  of  which  we  can 
form  no  conception.  What  then  must  be  the  degree  of  love 
produced  by  all  these  causes  united?  He  only  can  tell,  who 
knows  the  Son  even  as  the  Son  knows  him.  The  love  of  Christ 
passeth  knowledge.  Its  heights  and  depths,  its  length  and 
breadth,  are  unsearchable  by  finite  minds. 

Improvement.  1.  This  subject  may  enable  every  one  to 
answer  the  important  question,  does  Christ  love  me?  This  is  a 
que.stion  which  all  true  Christians  will  frequently,  and  anxiously 
ask,  and  which  many  of  them  feel  unable  to  answer  in  a  satis- 
factory manner.  When  they  consider  the  spotless  purity  of 
Christ,  and  his  hatred  of  sin,  and  their  own  exceeding  sinfulness 
and  unworthiness,  they  are  ready  to  exclaim,  how  is  it  possible 
that  he  should  love  us?  O  that  he  were  on  earth,  that  we  might 
ask  him  this  question,  or  that  some  kind  angel  would  favor  us 
with  a  glimpse  of  his  book  of  life,  or  assure  us  that  we  are  the 
objects  of  his  love.  But  these  wishes  are  needless.  Say  not  in 
your  hearts.  Who  shall  ascend  up  into  heaven,  to  ask  whether 
Christ  loves  us;  for  the  answer  to  this  question  is  near  you  even 
in  your  hearts.  If  you  love  Christ  he  loves  you.  If  you  are  his 
friends,  he  is  most  certainly  yours.  Were  he  now  on  earth,  and 
should  you  ask.  Lord,  canst  thou  condescend  to  love  us?  he 
would  answer  your  question  by  another,  and  say  as  he  did  to 
Peter,  Lovest  thou  me  more  than  these  worldly  objects  around 
you?  Look  into  your  hearts  then,  my  friends,  for  an  answer  to 
this  question.  Can  not  some  of  you  reply,  Lord,  thou  knowest 
all  things,  thou  knowest  that  I  love  thee.  Thou  knowest  that, 
notwithstanding  our  coldness,  our  ingratitude,  and  numberless 


WHOM     CHRIST  LOVES. 


489 


imperfections,  the  desire  of  our  souls  is  still  to  thee,  and  to  the 
remembrance  of  thy  name?  If  you  dare  not  say  this,  can  you 
not  venture  to  say,  we  know  that  Christ  is  just  such  a  Saviour 
as  we  need ;  the  way  of  salvation  by  him  is  exactly  suited  to 
our  circumstances;  we  know  that  his  yoke  is  easy,  and  his  bur- 
den liglit;  and  that  it  appears  to  us  above  all  things  desirable  to 
obey  his  commands,  and  imitate  his  example ;  we  know  that 
we  love  all  who  love  him  and  bear  his  image ;  and  that  it  grati- 
fies us  to  hear  him  praised  and  extolled;  we  know  that  his  pres- 
ence alone  renders  us  happy,  and  that  in  his  absence  nothing 
affords  us  consolation?  My  friends,  if  you  can  truly  say  this, 
you  need  not  wish  for  Christ  to  come  and  assure  you  of  his  love. 
He  has  already  done  it;  he  has  done  it  in  the  words  of  our  text ; 
and  you  may  feel  more  assured  of  it  than  if  you  had  heard  it 
asserted  by  a  voice  from  heaven.  Unworthy  as  you  are,  he 
loves  you  infinitely  more  than  you  can  conceive;  and  will  con- 
tinue to  love  you  while  eternity  shall  last.  Away,  then,  with 
your  doubts  and  anxieties.  Dismiss  every  fearful  anxious 
thought;  listen  not  to  the  suggestions  of  unbelief,  but  believe 
the  words  of  Christ,  and  open  your  hearts  to  admit  the  consoling 
enrapturing  assurances  of  his  love.  Come  to  his  table,  as  to 
the  table  of  a  friend,  who  will  give  yon  a  cordial  welcome,  and 
not  as  to  the  table  of  a  master  of  whom  you  are  servilely  afraid? 
Why  should  you  hesitate  or  fear  to  do  this?  Do  you  not  inva- 
riably find  that,  when  you  feel  the  fullest  assurance  of  his  love, 
you  are  most  engaged  in  his  service ;  and  that,  on  the  contrary, 
when  you  doubt  it,  your  hands  are  weakened,  and  your  hearts 
discouraged !  If  this  be  the  case,  it  is  at  once  your  duty,  j'-our 
interest,  and  your  happiness  to  believe,  to  be  certain,  that  you 
love  Christ,  and  that  he  loves  you ;  and  in  proportion  as  you 
believe  this,  will  be  your  progress  in  the  Christian  race.  This 
St.  Paul  well  knew,  and  therefore,  when  he  wished  Christians 
to  be  filled  with  the  fulness  of  God,  he  prayed  that  they  might 
know  the  love  of  Christ.  If  any  of  you  still  doubt,  and  wish 
for  more  satisfactory  evidence,  the  preceding  observations  may 
teach  you  how  to  obtain  it.  In  proportion  as  your  love  to  Christ 
increases,  so  will  your  evidence  of  his  love  to  you  increase.  All 
your  doubts  arise  from  the  weakness  and  inconstancy  of  your 
love.  Labor  and  pray,  therefore,  that  your  knowledge  of  Christ 
may  be  increased,  and  his  love  shed  abroad  in  your  hearts. 


490 


THE  CHABACTEKS 


Thus  will  you  soon  be  enabled  to  say  with  Peter,  Lord,  thou 
knowest  that  I  love  thee. 

2.  If  Christ  loves  those  who  love  him,  then  he  will  love  those 
most  who  are  most  ready  to  return  his  affection,  and  to  do  all 
things,  to  suffer  all  things  for  his  sake.  My  Christian  friends, 
do  you  wish  for  a  large  share  of  Christ's  love ;  for  a  distinguished 
place  in  his  affections?  Then  instead  of  shrinking  from  the 
cross,  press  it  to  your  hearts,  and  like  the  first  disciples  rejoice 
when  you  are  counted  worthy  to  suffer  for  him.  Afflictions, 
reproaches,  and  persecutions,  are  the  honors  and  preferments  of 
Christ's  earthly  kingdom;  for  if  we  suffer  with  him,  we  shall 
also  reign  with  him;  and  the  greater  our  sufferings,  the  brighter 
will  be  our  crown,  tiie  more  exalted  our  thrones.  Every  one 
who  forsakes  father  or  mother,  wife  or  children,  houses  or  lands, 
for  Christ's  sake,  shall  receive  a  hundred  fold,  and  in  the  world 
to  come,  everlasting  life.  Be  not  contented  then  with  givnig 
Christ  few  and  small  proofs  of  your  affection;  but  labor  to  love 
him  as  he  has  loved  you,  and  be  as  willing  to  suffer  for  him,  as 
he  was  to  suffer  for  you.  Should  you  love  him  more  than  all 
the  saints  and  angels,  his  love  would  still  infinitely  surpass  yours. 
Be  persuaded  then  to  give  him  all  your  hearts.  Are  you  not 
sometimes  ready  to  wish  that  you  had  a  thousand  hearts  to  give 
him,  a  thousand  tongues  to  speak  his  praise,  a  thousand  hands 
to  labor  in  his  service?  And  will  you  then  withhold  any  part 
of  what  you  already  possess?  No;  give  him  all,  for  all  is  infi- 
nitely less  than  he  deserves;  and  the  more  you  give  him,  the 
more  will  you  receive. 

3.  How  happy  are  they  who  love.  It  has  been  often  and 
justly  observed,  that  to  love,  and  to  be  beloved  by  a  deserving 
earthly  friend  affords  the  greatest  happiness  which  the  world 
can  give.  What  happiness  then  must  they  enjoy,  who  love  and 
are  beloved  by  the  infinite  fountain  of  love, — God's  eternal  Son, 
the  brightness  of  his  glory,  the  possessor  of  all  power  in  heaven 
and  earth ;  source  of  every  thing  amiable  and  excellent  in  the 
universe.  What  pure,  ineffable,  exalted  dehght  must  they  find 
in  communion  with  such  a  friend ;  and  what  indescribable  ben- 
efits must  they  receive  from  his  love  !  What  can  created  minds 
conceive  of,  what  can  the  heart  form  a  wish  for,  beyond  the 
friendship  of  such  a  being?  Nay,  what  creature  could  have 
dared  to  raise  his  wishes  so  high,  had  not  God  himself  encour- 


WHOM    CHRIST  LOVES. 


491 


aged  us  to  do  it?  O,  it  is  too,  too  much;  not  too  much  indeed 
for  God  to  give,  but  far  too  much  for  man  to  deserve.  But  in 
vain  do  we  attempt  to  give  you  adequate  ideas  of  the  happiness 
resulting  from  the  love  of  Christ.  It  is  one  of  those  things, 
which  it  is  impossible  for  man  to  utter;  and  the  joy  which  it 
produces  is  a  joy  unspeakable.  If  any  would  kilow  it,  they 
must  learn  it,  not  from  language,  but  from  their  own  experience, 
for  language  sinks  under  the  weight  of  a  subject,  which  it  was 
never  intended  to  describe.  We  can  only  say  that,  to  love  and 
be  beloved  by  Christ,  is  the  very  essence  of  heaven. 

4  The  truths  we  have  been  considering  afford  most  power- 
ful motives  to  induce  sinners  to  love  Christ.  Benevolent,  pitiful, 
and  compassionate  as  he  is ;  he  cannot,  at  present,  my  impeni- 
tent hearers,  but  view  your  characters  with  abhorrence  and  dis- 
gust. Even  now  he  looks  round  about  upon  you  with  anger, 
being  grieved  for  the  hardness  of  your  hearts.  He  knows  that 
you  do  not  love  him,  He  sees  that  you  do  not  comply  with 
his  invitations,  or  obey  his  commands.  He  seldom  if  ever, 
hears  a  prayer  from  your  lips.  He  sees  that  you  refuse 
to  comply  with  his  dying  request,  that  you  are  even  now 
about  to  turn  away  from  his  table,  where  his  people  com- 
memorate his  dying  love.  How  then  can  he  love  you.  How 
can  he  but  be  displeased  and  grieved,  to  see  himself  and  the 
blessings  he  offers  thus  slighted  and  despised.  Still,  however, 
he  wails  to  be  gracious.  He  once  more  sends  you  terms  of  re- 
conciliation. And  what  are  the  terms?  He  requires  your  love. 
Be  his  friends,  and  he  will  be  yours.  And  can  you  hesitate 
respecting  a  compliance?  Shall  infinite  loveliness  offer  to  love 
perfect  deformity,  and  shall  perfect  deformity  refuse  to  love  in- 
finite loveliness?  My  friends,  think  again  of  his  offers.  Are 
they  reasonable  ?  Are  they  not  more  than  reasonable?  Even 
your  fellow  worms  will  not  love  you  unless  you  return  their  love. 
And  can  you  then  expect,  that  your  offended  Creator  and  Re- 
deemer, the  King  of  kings  and  Lord  of  lords,  will  love  you  on 
easier  terms ;  will  love  you  while  you  persist  in  grieving,  neglect- 
ing and  provoking  him?  My  friends,  you  ought  not  to  expect 
this.  You  cannot  expect  it.  Will  you  not  then  comply  with 
his  terms  ?  Look  at  him  again.  You  will  find  his  portrait,  his 
likeness,  the  very  picture  of  his  heart  in  the  gospel.  Study  it 
attentively.    See  what  majesty  and  meekness,  what  dignity  and 


492 


THE    CHARACTERS,  ETC. 


tenderness;  what  glory  and  condescension,  what  grace  and 
sweetness,  there  is  in  every  feature.  See  infinite  power,  un- 
searchable knowledge,  unerring  wisdom,  boundless  goodness, — 
see  all  the  fulness  of  the  Godhead,  veiled  in  flesh  and  coming 
down  from  heaven  to  win  your  affections.  This  is  he  who  says, 
I  love  them  that  love  me.  My  friends,  how  can  you  forbear  to 
love  such  a  being.  Methinks  you  could  not  but  love  him  though 
hell  should  be  the  consequence.  How  then  can  you  refuse, 
when  heaven  will  be  the  reward. 


SERMON  LXXXIX. 


THE  SAFETY  OF  RELIGION. 


He  that  walketh  uprightly,  walketh  surely.  —  Proverbs  x.  9. 

The  term  walk,  as  used  by  the  inspired  writers,  signifies  a 
course  of  conduct.  To  walk  uprightly,  then,  is  to  pursue  a 
course  of  uprightness,  or  integrity.  Our  text  assures  us,  that  he 
who  pursues  such  a  course  walketh  surely.  He  walks  safely, 
for  he  is  safe  while  pursuing  such  a  course;  and  safety,  or  eter- 
nal salvation,  will  be  the  end  of  it.  He  may  therefore  walk 
confidently,  or  with  an  assurance  of  present  safety,  and  of  final 
salvation.  If  any  proposition  of  a  religious  nature  be  demon- 
strably true,  it  is  this.  It  is  demonstrably  true,  that  God  is 
righteous.  It  is  demonstrably  true,  that,  possessing  this  char- 
acter, he  must  regard  the  righteous  with  approbation  and  com- 
placency; or,  as  an  inspired  writer  expresses  it,  The  righteous 
Lord  loveth  righteousness;  for  he  cannot  but  approve  of  his 
own  character;  he  cannot  but  love  his  own  image  in  his  crea- 
tures. And  it  is  demonstrably  true,  that  those  whom  he  loves 
and  approves  must  be  safe  here,  and  happy  hereafter.  We 
may,  therefore,  consider  it  as  a  most  certain  and  well  established 
truth,  that  he  who  walketh  uprightly  walketh  safely. 

But  here  a  question  arises,  and  a  difficulty  occurs.  What  is 
it  to  walk  uprightly?  It  is  well  known,  that  various  opinions 
are  entertained  respecting  this  question,  and  that  different  per- 
sons answer  it  in  a  very  different  manner.  Now  how  shall  we 
ascertain  which  of  these  various  opinions  is  correct?    And  unless 


494 


THE  SAFETY  OF  RELIGION. 


we  can  ascertain  which  of  them  is  correct,  of  what  service  is 
our  text  ?  What  does  it  avail  us  to  know  that  he  who  walketh 
uprightly,  walketh  safely,  unless  we  can  ascertain  what  it  is  to 
walk  uprightly?  My  hearers,  if  I  am  not  greatly  deceived,  our 
text  will  assist  us  in  surmounting  this  difficulty.  If  it  is  true 
that  he  Avho  walketh  uprightly  walketh  safely,  then  it  must  be 
true  that  he  w!io  walks  safely,  walks  uprightly.  If  then  we 
can  ascertain  which  is  the  safe  course,  we  shall  ascertain  which 
is  tlie  upright  course.  It  we  can  ascertain  who  walk  safely,  we 
shall  ascertain  who  walk  uprightly.  It  will,  therefore,  be  niy 
object  in  the  following  remarks,  to  show  which  is  the  safe 
course,  or  who  walk  safely. 

Every  religious  course,  whether  right  or  wrong,  safe  or  unsafe, 
includes  two  things;  first,  the  doctrines  which  are  believed; 
and  secondly,  the  precepts  which  are  obeyed  by  those  who  follow 
it.  In  other  words,  it  includes  sentiments,  and  conduct  or  prac- 
tice. It  will  be  proper  to  consider  these  two  things  separately. 
Let  us  then  inquire, 

I.  What  sentiments  are  safe,  or  what  we  may  safely  believe. 

In  answer  to  this  inquiry  we  may  remark, 

1.  It  is  safe  to  believe  that  the  Scriptures  are  a  revelation  from 
God,  and  that  those  who  wrote  them  were  inspired.  This,  it  is 
presumed,  no  infidel  will  deny.  No  infidel  will  pretend  that  we 
expose  ourselves  to  any  evil,  or  danger,  in  a  future  state,  by 
believing  the  Scriptures  to  be  the  word  of  God,  even  though  it 
should  prove  that  they  are  not  so ;  for  believing  them  does  not 
lead  to  the  neglect  of  any  duty,  which  infidels  regard  as  neces- 
sary to  the  attainment  of  future  happiness.  Allowing  then,  for 
argument's  sake,  that  they  should  prove  not  to  be  a  revelation 
from  God  ;  those  who  believed  that  theywere  so,  will  still  stand 
on  as  safe  ground,  as  those  who  rejected  them.  It  is  then  safe 
to  believe  the  Scriptures.  But  it  is  not  safe  to  disbelieve  them; 
for  if  they  are  the  word  of  God,  all  who  do  not  receive  them  as 
such,  will  perish.  And  no  one  will  deny  that  it  is  possible  they 
may  be  the  word  of  God.  No  one  can,  with  the  least  shadow 
of  reason,  pretend,  that  it  is  not  probable  they  are  so.  A  book 
Avhich  thousands  of  the  learned  and  the  wise,  after  a  thorough 
examination,  have  received  as  a  revelation  from  heaven,  must, 
surely,  have  at  least  probability  in  its  favor.  Its  claims  must  be 
supported  by  proofs  of  no  common  strength.    Taking  the  infidel, 


THE    SAFETY    OF  RELIGION. 


495 


then,  on  his  own  ground,  it  is  by  no  means  safe  to  reject  the 
Scriptures.    He  who  rejects  them  is  far  from  walking  safely. 

2.  It  is  safe  to  believe  in  the  immortality  of  the  soul,  and  in  a 
future  state  of  retribution.  This  assertion  requires  no  proof; 
for  it  is  impossible  that  any  future  evil  or  danger  should  result 
from  believing  these  doctrines,  even  if  they  are  not  true.  If  the 
soul  is  not  immortal,  if  there  is  no  future  state,  they  who  be- 
lieved, and  they  who  disbelieved  these  doctrines,  will  alike  cease 
to  exist  at  death.  On  the  other  hand,  it  is  not  safe  to  disbelieve 
these  doctrines.  Even  those  who  disbelieve  them  must  allow, 
that  they  may  possibly  be  true ;  nay,  that  there  is  some  proba- 
bility of  their  truth.  And  if  they  are  true,  the  consequences  of 
disbelieving  them  will  be  terrible;  for  he  who  does  not  believe 
that  his  soul  is  immortal,  will  take  no  care  of  it;  and  he  who 
does  not  believe  in  a  future  state  of  retribution,  will  make  no 
preparation  for  it,  and  will,  of  course,  die  unprepared.  He  then 
who  disbelieves  these  doctrines  does  not  walk  safely. 

3.  It  is  safe  to  believe  that  men  are  naturally  destitute  of 
holiness,  or,  in  other  words,  wholly  sinful.  No  one,  it  is  pre- 
sumed, can  point  out  any  danger,  either  present  or  future,  to 
which  a  behef  of  this  doctrine  exposes  men.  The  Scriptures 
caution  us  against  every  danger  to  which  we  are  exposed ;  but 
they  never  intimate  that  there  is  any  danger  of  entertaining  too 
low  an  opinion  of  ourselves.  On  the  contrary,  they  give  us  this 
caution.  Let  no  man  think  of  himself  more  highly  than  he  ought 
to  think.  It  must,  I  conceive,  be  acknowledged  by  all,  that  we 
are  far  more  disposed  to  form  too  high,  than  too  low  an  estimate 
of  our  own  characters  ;  that  we  are  more  in  danger  of  being  too 
proud,  than  we  are  of  becoming  too  humble.  Even  then  if  we 
were  not  wholly  sinful,  it  would  be  erring  on  the  safe  side  to 
believe  that  we  are  so. 

But  it  is  by  no  means  equally  safe  to  embrace  the  opposite 
opinion.  Most  awful  threatenings  are  denounced  in  the  Scrip- 
tures against  all  who  do  not  repent  of,  confess,  and  renounce 
their  sins.  But  he  who  does  not  believe  that  he  is  entirely  sin- 
ful, will  not  feel  that  repentance,  nor  make  those  confessions, 
which  a  belief  of  this  doctrine  would  produce,  and  which  the 
Scriptures  require.  Besides,  if  it  is  true  that  men  are  naturally 
destitute  of  holiness,  it  follows,  that  he  who  disbelieves  this  truth, 
mistakes  something  for  holiness  which  in  fact  is  not  holiness, 


496 


THE    SAFETY    OF  RELIGION. 


and  a  mistake  respecting  this  point  must  be  fatal.  If  a  man 
thinketli  himself  to  be  something,  when  he  is  nothing,  he  de- 
ceiveth  himself  And  is  there  not,  at  least,  some  probability, 
that  the  doctrine  is  true,  even  its  enemies  themselves  being 
judges  ?  Do  not  the  inspired  assertions,  that  men  are  dead  in 
trespasses  and  sins,  that  if  one  died  for  all  then  were  all  dead, 
that  the  heart  of  the  sons  of  men  is  full  of  evil  and  madness, 
deceitful  above  all  things  and  desperately  wicked;  I  say,  do  not 
these,  and  other  similar  assertions,  with  which  the  Scriptures 
abound,  seem  to  mean  that  men  are  entirely  sinful  7  Do  they 
not  make  it  at  least  probable  that  they  are  so  ?  Now  if  there 
is  the  least  probability  that  such  is  the  fact,  it  is  safe  to  believe 
it,  unsafe  to  deny  it.  To  believe  it,  if  false,  can  do  no  harm. 
To  disbelieve  it,  if  true,  will  be  fatal. 

4.  It  is  safe  to  believe  that  a  moral  renovation,  or  change  of 
heart,  is  necessary  to  salvation.  No  harm  can  result  from  be- 
lieving this  doctrine,  even  if  it  is  not  true.  But  much  harm, 
fatal  harm  must  result  from  disbeheving  it,  if  it  is  true.  The 
man  who  does  not  believe  that  a  new  heart  is  necessary  will 
give  himself  no  concern  respecting  its  attainment.  He  will  live 
and  die  without  it.  Of  course,  if  it  is  necessary  to  salvation,  he 
will  not  be  saved.  And  is  it  not  possible  that  it  may  be  neces- 
sary? Nay,  is  it  not  probable?  If  any  man  be  in  Christ,  he 
is  a  new  creature.  Verily,  verily,  I  say  unto  you,  except  a  man 
be  born  again,  he  cannot  see  the  kingdom  of  heaven.  Do  not 
these,  and  the  numerous  other  passages  of  the  same  import, 
which  are  found  in  the  Scriptures,  seem  to  teach  that  a  great 
moral  change  or  renovation  is  necessary  ?  Do  they  not  render 
it  probable  that  it  is  so?  Surely  then,  it  cannot  be  safe  to  dis- 
believe it?    He  who  disbelieves  it  cannot  walk  safely. 

5.  It  is  safe  to  believe  in  the  proper  divinity  of  Jesus  Christ. 
Some  may  deny  this  assertion,  on  the  ground  that  if  Christ  is 
not  God,  to  worship  him  as  such,  will  involve  us  in  the  guilt  of 
idolatry.  But  whether  he  is  or  is  not  God,  it  is  certainly  our 
duty  to  worship  him.  We  are  commanded  to  honor  him  even 
as  we  honor  the  Father ;  and  we  are  told  that  when  the  Father 
brought  him  into  the  world,  he  said.  Let  all  the  angels  of  God 
worship  him.  If  it  is  the  duty  of  all  the  angels  to  worship  him, 
much  more,  we  may  conclude,  is  it  ours.  We  may  add,  that 
though  prophets,  apostles,  and  angels  always  checked  and  re- 


THE    SAFETY    OF  RELIGION. 


497 


proved  those  who  attempted  to  worship  them,  our  Saviour,  even 
during  his  state  of  humiliation  on  earth,  frequently  received 
worship  from  men  as  his  due.  Nor  among  all  the  cautions 
which  are  given  us  in  the  Scriptures,  is  there  the  least  intima- 
tion that  we  must  beware  of  loving  and  honoring  Christ  too 
much,  or  that  there  is  any  danger  of  placing  him  too  high. 
Indeed,  it  would  be  strange  if  there  were  such  intimation,  for 
why  should  we  be  cautioned  against  worshipping  one  who  is 
worshipped  in  heaven,  and  who  shares  with  his  Father  the 
praises  of  its  inliabitants?  In  fine,  if  it  is  safe  to  obey  God,  to 
imitate  the  apostles,  to  utter  the  language  of  heaven,  then  it  is 
safe  to  worship  Jesus  Christ.  And  if  it  is  safe  to  worship  him, 
it  cannot  be  unsafe  to  believe  that  he  is  God.  You  cannot  sup- 
pose that  any  man  will  be  condemned  at  the  judgment  day,  for 
thinking  too  highly  of  his  Saviour,  or  loving  and  honoring  him 
too  much.  But  if  Christ  is  God,  it  is  by  no  means  equally  safe 
to  disbelieve  that  he  is  so.  If  the  doctrine  of  his  proper  divinity 
is  true,  it  must  be  a  fundamental  doctrine,  a  doctrine  the  belief 
of  which  is  necessary  to  render  us  Christ's.  This,  Dr.  Priestley, 
the  great  apostle  of  Unitarianism,  has  acknowledged.  If  you 
are  right,  said  he  to  a  distinguished  clergyman  in  this  country, 
who  believed  our  Saviour's  divinity;  if  you  are  right,  we  are 
not  Christians  at  all,  and  I  do  not  wonder  in  the  least  at  the  bad 
opinion  you  entertain  of  us.  And  is  there  not  at  least  a  proba- 
bility that  those  who  believe  Christ's  divinity  are  right  1  Do 
not  many  inspired  passages  appear  to  assert  it  in  the  most  une- 
quivocal terms?  And  since  no  evils  can  result  from  believing 
it,  even  though  it  should  not  prove  to  be  true,  while  the  most 
terrible  evils  will  be  the  consequence  of  disbelieving  it,  if  it  is 
true,  is  it  not  the  safer  and  wiser  course  to  believe  it  ?  Does 
not  he  who  believes  it  walk  safely  1 

6.  It  is  safe  to  believe  that  Christ  has  made  an  atonement 
for  sin,  and  that  we  must  be  justified  by  faith  in  him,  and  not 
by  our  own  works.  From  a  belief  of  these  doctrines  rightly 
understood,  no  evil  or  danger  can  result,  even  if  they  are  not 
true.  It  has  indeed  been  asserted,  that  these  doctrines  are  unfa- 
vorable to  morality,  but  the  assertion  is  groundless ;  for  all  who 
believe  that  we  are  justified  by  faith  in  Christ,  believe  that  this 
faith  will  produce  good  works,  and  that  a  faith  which  does  not 
produce  them,  cannot  be  genuine.    They  believe  that  good 

VOL.  III.  63 


498 


THE    SAFETY    OF  RELIGION. 


works  are  as  necessary  to  our  salvation,  as  if  we  were  actually 
justified  by  performing  them.  In  fine,  they  believe  that  with- 
out holiness,  no  man  shall  see  the  Lord.  This  being  the  case, 
it  is  impossible  that  their  reliance  on  the  atonement  and  right- 
eousness of  Christ  should  make  them  negligent  of  moral  duties. 
Nor  can  it  be  shown,  that  the  belief  of  these  doctrines  occasions 
any  other  evil,  or  exposes  them,  either  here  or  hereafter,  to  any 
danger.  It  is  then  safe  to  believe  them,  even  if  they  are  not 
true.  But  it  is  very  unsafe  to  disbelieve  them  if  they  are  true. 
A  mistake  respecting  the  terms  of  acceptance,  the  way  of  sal- 
vation, must  be  fatal,  if  any  mistake  can  be  so.  Those  who 
make  the  mistake,  incur  the  guilt,  and  expose  themselves  to  the 
fate  of  the  Jews,  who,  being  ignorant  of  God's  righteousness, 
went  about  to  establish  their  own  righteousness,  and  thus  failed 
of  salvation.  One  of  the  most  zealous  advocates  of  the  doc- 
trine, that  we  are  justified  by  our  own  works,  after  writing  a 
large  volume  in  support  of  it,  concludes  with  this  remarkable 
concession,  "  Nevertheless,  since  we  are  prone  to  estimate  our 
good  works  too  highly,  and  fancy  that  they  are  sufiicient  for  our 
justification,  when  in  fact  they  are  not  so,  the  safer  way  is  to 
renounce  all  dependence  on  them,  and  rely  on  the  righteousness 
of  Christ  alone." 

Finally;  It  is  safe  to  believe  that  all  men  will  not  be  saved, 
and  that  without  repentance,  faith  and  holiness  none  will  be 
saved.  To  prove  this,  little  need  be  said.  If  the  doctrine  that 
all  men  will  inherit  salvation  is  true,  those  who  deny,  are  as 
safe  as  those  who  believe  it.  If  it  is  not  true,  those  who  trust 
in  it  trust  to  a  lie,  and  will  utterly  perish  in  their  own  deceiv- 
ings.  And  even  its  warmest  advocates  must  allow,  that  there 
is  at  least  a  possibility  of  its  proving  false.  No  man  then  walks 
safely  who  ventures  his  soul,  his  all,  upon  its  truth. 

Thus  have  I  attempted  to  show  who  pursue  a  safe,  and  who 
an  unsafe  course,  so  far  as  doctrines,  or  sentiments  are  concern- 
ed.   I  shall  now  proceed,  as  was  proposed, 

II.  To  pursue  the  same  inquiry  with  respect  to  practice.  In 
attempting  this,  however,  we  cannot  descend  to  particulars. 
The  precepts  of  revelation,  are  so  numerous,  that  it  is  scarcely 
possible,  in  a  single  discourse,  to  mention  them  all.  Nor  is  it 
necessary  to  our  present  design.  It  will  be  sufficient  to  remark, 
that,  with  respect  to  practice,  all  who  are  called  Christians,  may 


THE    SAFETY    OF  RELIGION. 


499 


be  divided  into  two  great  classes.  Of  these  two  classes,  one  is 
distinguished  by  a  strict,  the  other  by  a  lax  interpretation  of  the 
divine  precepts.  The  former  suppose  that  these  precepts  are 
to  be  understood  and  obeyed  in  their  plain,  obvious  sense.  The 
latter  contend  that,  understood  in  this  sense,  it  is  impossible  to 
obey  them  ;  and  that  it  is  therefore,  necessary  to  explain  away 
much  of  their  apparent  meaning,  and  bring  them  more  nearly 
to  a  level  with  the  inclinations  and  pursuits  of  mankind.  The 
former  suppose,  that  we  must  obey  them,  though  obedience 
should  displease  our  friends,  draw  upon  us  contempt  and  re- 
proach, and  expose  us  to  sufferings  and  losses.  The  latter  seem 
to  think,  that  we  are  to  obey  them  so  far  only  as  is  consistent 
with  our  temporal  interest  and  convenience.  The  former  con- 
sider the  salvation  of  the  soul  as  the  one  thing  needful,  and 
religion  as  the  great  business  of  life.  They  suppose  that  it  is 
our  duty  to  be  continually  under  its  influence  ;  and  whether  we 
eat,  or  drink,  or  whatever  we  do,  to  do  all  to  the  glory  of  God. 
The  latter  contend,  that  we  are  not  required  to  be  so  very  reli- 
gious, that  there  is  no  need  of  feeling  much  concern  respecting 
our  spiritual  and  eternal  interests,  and  that  we  are  not  forbidden 
to  indulge  in  what  the  world  calls  innocent  amusements.  Hence 
a  corresponding  difference  is  found  to  exist  between  the  con- 
duct of  these  two  classes.  The  latter  allow  themselves  in  many 
things  which  the  former  consider  as  forbidden,  sinful,  and  dan- 
gerous. The  latter  are  conformed  to  this  world  ;  the  former  are 
not  so.  Hence  they  have  in  all  ages  been  censured  and  ridi- 
culed a."?  precise,  superstitious,  bigoted,  and  morose;  while  the 
other  class  has  been  complimented  for  its  liberality,  and  freedom 
from  narrow  views  and  prejudices.  Now  the  question  before 
us  is.  Which  of  these  two  classes  pursues  the  safe  course? 
Which  is  most  dangerous,  —  to  have  too  little  religion,  or  too 
much?  And  on  which  side  are  we  most  tempted,  and  mosA 
prone  to  err?  My  hearers,  the  bare  statement  of  these  ques- 
tions renders  an  answer  needless.  You  all  know,  that  we  are 
naturally  prone,  not  to  go  beyond  our  duty,  but  to  fall  short  of 
it.  You  know,  that  all  the  temptations  to  which  we  are  ex- 
posed exert  their  influence  on  the  same  side.  There  is  nothing 
to  tempt  us  to  be  too  religious.  There  are  a  thousand  things 
which  tempt  us  to  rest  satisfied  with  too  little  religion.  On  this 
side,  then,  our  danger  lies.    On  this  side  only  do  we  need  a 


600 


THE    SAFETY    OF  RELIGION. 


guard.  Besides,  how  can  any  man  be  too  religious?  How  can 
any  man  go  beyond  the  precepts  which  require  him  to  love  God 
with  all  his  heart;  to  do  every  thing  to  his  glory;  to  renounce 
every  thing  which  causes  him  to  sin;  though  dear  as  a  right 
hand  or  a  right  eye;  to  crucify  the  flesh  with  its  aflections  and 
lusts;  to  deny  himself,  take  up  the  cross,  and  to  be  holy  as  God 
is  holy?  How  can  any  man  be  more  humble,  prayerful,  thank- 
ful and  heavenly-minded  than  the  Scriptures  require  him  to 
be?  And  even  if  it  were  possible  to  do  more  than  our  duty, 
could  any  harm  result  from  doing  it?  Would  God  punish  a 
man  for  being  too  religious,  for  loving  him  too  well,  and  serving 
him  too  faithfully?  Did  you  ever  hear  of  a  man  who,  on  his 
dying  bed,  repented  of  having  paid  so  much  attention  to  reli- 
gion, or  who  expressed  any  fears  that  God  would  be  displeased 
with  him,  on  account  of  his  zeal  and  devotion?  Did  you  ever 
hear  of  a  man's  saying,  in  such  circumstances.  Were  I  to  live 
my  life  over  again,  I  would  be  less  strict  and  scrupulous  than  I 
have  been,  in  obeying  the  divine  commands?  On  the  contrary, 
do  not  even  the  most  pious,  reproach  themselves,  in  a  dying 
hour,  for  their  deficiencies;  and  say,  were  we  to  pass  through 
the  world  again,  we  would  strive  to  be  more  faithful  and  more 
devoted  to  God  ?  Surely  then,  there  is  no  danger  of  being  too 
religious.  Surely  the  strict  course  is  the  safe  course.  Even  if 
those  who  pursue  it  go  farther  than  is  absolutely  necessary,  yet 
their  salvation  is  sure.  In  a  word,  they  are  safe,  even  if  theii 
opponents  are  right.  But  the  same  cannot  be  said  of  the  oppo- 
site course.  If  the  former  are  right,  the  latter  are  fatally  wrong. 
Though  it  is  not  easy  to  conceive  of  a  man's  having  too  much 
religion,  we  can  easily  conceive  of  a  man's  having  too  little. 
Though  it  is  impossible  to  believe,  that  any  one  will  be  punished 
for  going  beyond  what  God  requires  of  us,  it  is  very  possible 
that  many  may  be  punished  for  falling  short  of  it.  He  only, 
then,  who  walks  strictly,  walks  safely. 

Now  of  the  things  which  we  have  spoken,  this  is  the  sum. 
He  that  walks  uprightly,  walks  safely.  Of  course,  every  one 
who  walks  safely,  walks  uprightly.  The  safe  course  is  the  up- 
right course.  Which  is  the  safe  course,  we  have  attempted  to 
show,  with  respect  both  to  sentiment  and  practice.  We  think 
no  one  will  assert,  we  are  sure  no  one  can  prove,  that  the  cour.se 
which  has  been  described  is  not  safe.    And  if  it  is  safe,  it  is 


THE    SAFETY    OF  RELIGION. 


501 


right;  for  rectitude  and  safety  are  inseparably  connected.  Will 
you  not  all  be  persuaded  then,  to  adopt  this  course  ?  Will  you 
not  embrace  sentiments  which,  even  allowing  they  are  not  true, 
can  expose  you  to  no  danger,  but  which,  if  true,  cannot  be  re- 
jected without  exposing  you  to  destruction.  Does  any  one 
reply,  The  course  which  you  have  described,  though  it  may  be 
safe,  is  not  pleasant.  If  it  does  not  lead  to  unhappiness  hereaf- 
ter, it  must  render  those  who  walk  in  it  unhappy  here?  I  an- 
swer, all  who  have  made  trial  of  it,  deny  this  assertion,  and 
those  who  have  not,  make  it  without  any  knowledge  of  the 
subject.  But  allowing  for  a  moment,  that  this  course  is  attend- 
ed with  some  present  unhappiness;  can  this  aiford  the  shadow 
of  a  reason  for  exposing  ourselves  to  eveilasting  wretchedness? 
No  man,  who  really  believes  that  he  has  an  immortal  soul,  that 
he  is  an  accountable  creature,  will  assert  that  it  does.  Indeed, 
every  man  who  pays  any  regard  to  the  dictates  of  wisdom  or 
prudence,  will  say.  It  is  folly,  it  is  madness,  to  incur  the  small- 
est risk  of  everlasting  wretchedness,  for  the  sake  of  any  temporal 
advantage  whatever.  If  there  is  only  a  bare  possibility  that 
the  threatenings  of  God's  word  will  be  executed,  nothing  shall 
tempt  me  to  pursue  a  course  which  may  bring  them  upon  my 
head.  Whatever  I  lose,  I  will  not  place  my  soul  at  hazard.  If 
any  course  is  safe,  I  will  pursue  it,  cost  what  it  may. 

It  has  probably  already  occurred  to  you,  my  hearers,  that  the 
course  which  we  have  now  described  is  the  same  which  has  of- 
ten been  recommended  to  you  from  this  place.  It  is  a  course 
which  we  can  recommend  to  you  with  full  confidence.  W e  are 
under  no  apprehensions  that  any  of  you  will  complain  of  us  in 
the  other  world,  or  at  the  judgment  day,  for  having  recommend- 
ed this  course.  We  are  under  no  apprehensions  that  you  will 
then  say,  we  required  of  you  more  than  God  requires,  or  repre- 
sented the  way  to  heaven  as  narrower  than  it  really  is.  If  you 
have  then  any  cause  of  complaint,  it  will  be  that  we  did  not 
press  you  with  greater  earnestness  and  importunity  to  walk  in 
this  way. 

To  you,  my  Christian  friends,  who  are  pursuing  the  course 
Avhich  has  now  been  described,  the  preceding  remarks  are  un- 
necessary. You  need  no  additional  arguments  to  convince  you, 
that  the  course  you  have  adopted  is  both  right  and  safe.  It 
may,  however,  sometimes  afford  you  pleasure  in  a  dark  hour, 


502 


THE    SAFETY     OF  RELIGION 


to  reflect,  that  the  system  of  doctrines  and  practice  which  you 
have  adopted,  includes  every  thing  which  is  valuable  in  all 
other  systems,  together  with  many  distinguishing  excellencies 
peculiar  to  itself.  If  any  are  safe,  you  are  so.  If  any  religious 
system  is  right,  yours  is  right.  But  if  yours  is  right,  all  others 
are  wrong.  Hold  fast  your  confidence,  then,  to  the  end.  Be 
steadfast,  unmoveable,  always  abounding  in  the  work  of  the 
Lord. 


SERMON  XC, 


A  DISSUASIVE  FROM  AMBITION. 


Seekest  thou  great  things  for  thyself?  seek  them  not ;  for  behold  I  will  bring 
evil  upon  all  flesh,  saith  the  Lord ;  but  thy  life  will  I  give  unto  thee  for  a 
prey. — Jeremiah  xlv.  5 

In  a  preceding  chapter,  we  are  informed,  that  God  directed 
Jeremiah  to  write  in  a  book  all  the  warnings  and  threatenings 
which  he  had  previously  uttered,  that  they  might  be  read  to  his 
countrymen  on  a  public  occasion,  in  the  temple.  Incompliance 
with  this  command,  he  employed  Baruch,  a  young  scribe,  to 
write  what  he  dictated  ;  and  as  he  was  himself  confined  in  pris- 
on, and  of  course  unable  to  go  to  the  temple,  he  sent  Baruch, 
when  the  book  was  finished,  to  read  it  in  the  audience  of  the 
people,  on  a  day  of  public  fasting  and  prayer.  The  king  was 
not  present  on  this  occasion,  but  he  was  soon  informed  of  the 
transaction,  sent  for  the  book,  caused  it  to  be  burned,  and  direc- 
ted his  officers  to  apprehend  Baruch,  probably  with  a  view  to 
put  him  to  death.  From  this  he  was  preserved  by  a  special 
interposition  of  providence;  but  still  the  duty  which  he  had 
performed,  at  the  prophet's  request,  exposed  him  to  much  incon- 
venience, loss  and  suffering.  He  was  obliged  to  conceal  himself 
for  a  time,  and  of  course  to  leave  his  business,  to  live  in  obscu- 
rity, unnoticed  and  unknown,  and  to  lose  many  opportunities 


504 


A  DISSUASIVE 


for  acquiring  property,  and  of  rising  in  his  profession.  These 
losses  and  inconveniencies,  though  incurred  in  the  service  of 
God,  appear  to  have  deeply  and  painfully  affected  him.  He  had 
not  yet  learned,  like  the  apostles,  to  rejoice  that  he  was  counted 
worthy  to  suffer  pain  and  shame  for  God's  name.  Though 
there  is  sufficient  reason  to  believe  that  he  was  truly  religious, 
yet  he  was  young,  and  not  established  in  religion;  his  faith  was 
scarcely  sufficient  to  support  him  under  the  trial,  and  he  too 
nearly  resembled  the  persons  mentioned  by  our  Saviour,  who 
were  offended  when  they  found  themselves  exposed  to  trouble 
and  persecution  on  account  of  the  word.  Indeed,  he  seems  to 
have  been  naturally  of  an  ambitious,  aspiring  disposition,  and 
this  disposition  was  not  yet  sufficiently  subdued  and  humbled 
by  divine  grace.  Hence  God  saw  it  necessary  to  reprove  and 
admonish  him  by  the  mouth  of  the  prophet.  The  message  which 
he  sent  him  is  recorded  in  this  chapter:  Thus  saith  the  Lord 
to  thee,  O  Baruch!  Thou  didst  say,  woe  is  me,  for  the  Lord 
hath  added  grief  to  my  sorrow.  In  my  sighing  I  fainted,  and 
find  no  rest.  Now  thus  saith  the  Lord,  behold  that  which  I  have 
built  I  will  break  down,  and  that  which  I  have  planted  I  will 
pluck  up;  and  seekest  thou  great  things  for  thyself?  Seek  them 
not;  for  behold,  I  will  bring  evil  upon  all  flesh  ;  but  thy  life  will 
I  give  thee  for  a  prey,  in  all  places  whither  thou  goest. 

My  friends,  we  are  all  too  much  influenced  by  a  covetous, 
ambitions  and  aspiring  spirit.  We  are  all  naturally  prone  to 
seek  great  things  for  ourselves  in  this  world;  and  even  real 
Christians,  while  they  are  young  in  religion,  and  their  faith,  like 
that  of  Baruch,  is  weak,  are  often  too  much  influenced  by  this 
propensity.  Hence,  when  they  are  required  to  deny  themselves, 
to  make  sacrifices  and  submit  to  losses  and  disappointments  for 
Christ's  sake  ;  when  they  listen  to  some  of  the  rules  which  he 
prescribes,  they  are  sometimes  almost  ready  to  faint,  like  Baruch, 
and  to  say,  if  we  must  act  in  this  manner,  how  can  we  pursue 
any  worldly  business  advantageously,  or  even  obtain  subsistence 
for  ourselves  and  families  ?  To  all  such  persons,  to  all  who 
are  indulging  a  covetous  or  aspiring  temper,  our  text  affords  a 
necessary  admonition.  In  it,  God  says  to  every  member  of  his 
church,  and  in  eff"ect  to  every  individual  present,  Seekest  thou 
great  things  for  thyself  in  this  world?  seek  them  not. 

In  discoursing  on  this  passage  I  propose  to  show. 


FROM  AMBITION. 


505 


I.  When  we  may  be  said  to  seek  great  things  for  ourselves. 

II.  Why  we  should  not  seek  them. 

I.  When  may  we  be  said  to  seek  great  things  for  ourselves? 
It  is  easy  to  answer  this  question  in  general  terms.  It  is  obvi- 
ous to  remark,  that  we  seek  great  things  for  ourselves,  when  we 
indulge  a  grasping,  ambitious,  aspiring  disposition ;  a  disposition 
which  is  never  contented  or  satisfied,  which  still  cries  give,  give. 
But  it  is  not  easy  to  give  a  particular  and  definite  answer  to  the 
question  before  us.  The  words,  great  and  small,  are  relative 
terms  ;  for  in  this  world,  nothing  is  either  great  or  small  but  by 
comparison.  What  would  be  great  to  one  man,  might  be  small 
to  another.  What  would  be  little  to  a  king,  would  be  great  to 
a  beggar.  It  is  therefore  difficult  to  give  an  answer  to  the  ques- 
tion before  us,  which  will  accurately  apply  to  all  the  various 
cases  and  situations  that  are  to  be  found  in  society.  We  may 
however  observe, 

1.  That  men  are  guilty  of  seeking  great  things  for  them- 
selves, when  they  seek  a  larger  portion  of  worldly  good  than  is 
necessary.  But  still  the  question  returns,  how  much  is  neces- 
sary? If  men  were  to  answer  this  question,  they  would  soon 
prove  that  few  or  none  are  guilty  of  violating  the  command  in 
our  text ;  for  they  all  pretend  that  they  seek  no  more  than  is 
necessary.  But  by  this  term  they  usually  mean  all  that  would 
be  necessary  to  gratify  their  sinful  inclinations  and  desires.  The 
proud  and  covetous  think  that  an  independent  fortune  is  neces- 
sary. The  ambitious  regard  honor  and  power  as  necessary. 
The  sensual  and  voluptuous  consider  the  means  of  pampering 
their  appetites  as  necessary.  The  vain  think  splendid  habita- 
tions, furniture,  dress  and  equipage  necessary.  But  in  order  to 
determine  what  is  necessary,  we  must  appeal  from  appetite  and 
passion  to  right  reason  ;  from  misjudging  men,  to  the  infallible 
word  of  God.  These  judges  will  inform  us,  that  to  a  creature 
situated  as  man  is,  those  things  only  are  necessary,  which  are 
necessary  to  the  great  end  of  our  creation,  the  end  of  our  ex- 
istence. Now  man's  chief  end  is  to  glorify  God,  and  enjoy  him 
forever ;  or,  in  other  words,  to  obey  God's  will  and  receive  his 
everlasting  favor.  More  than  this,  no  man  needs;  more  than 
this  no  man  ought  to  seek.  Every  thing  which  does  not  assist 
us  in  performing  our  duty,  in  preparing  for  death  and  heaven,  is 
needless.  Much  more  is  every  thing  needless,  which  serves  only 
VOL  III  64 


506 


ADISSUASIVE 


to  gratify  our  sinful  propensities.  Now  neither  riches,  nor  hon- 
or, nor  power,  nor  the  applause  of  men,  is  necessary  to  assist 
us  in  performing  our  duty,  or  in  preparing  for  a  happy  eternity. 
They  have  no  tendency  to  procure  the  favor  of  God  or  to  assist 
us  in  seeking  it.  On  the  contrary,  they  often  prove  hindrances; 
for  it  is  hard  for  a  rich  man  to  enter  into  the  kingdom  of  God. 
All  that  we  need,  then,  all  that  is  really  necessary,  is  such  a 
daily  supply  as  is  requisite  to  the  support  of  our  bodies,  and  as 
may  free  us  from  the  temptations  which  result  from  the  pressure 
of  poverty.  Agreeably,  our  Saviour  forbids  us  to  lay  up  treas- 
ures on  earth,  or  to  be  anxious  for  the  morrow;  and  his  apostles 
exhort  us,  having  food  and  raiment,  to  be  therewith  content;  and 
to  make  no  provision  for  the  flesh,  to  fulfil  its  lust. 

A  further  confirmation  of  this  remark  may  be  drawn  from 
our  Lord's  prayer.  He  doubtless  there  teaches  us  to  pray  for 
every  thing  necessary.  And  what  is  the  language  which  he 
teaches  us  to  utter,  respecting  the  supply  of  our  wants?  Give 
us  this  day  our  daily  bread.  The  man  then,  who  canuot  bring 
his  desires  within  the  compass  of  this  prayer,  the  man  who  seeks 
more  than  Christ  allows  him  to  pray  for,  seeks  great  things  for 
himself 

Similar  remarks  may  be  made  with  respect  to  honor  and  pow- 
er. AVe  are  not  allowed  to  wish  for  or  seek  a  higher  station 
than  that  which  the  providence  of  God  allots  us.  On  this  point 
the  apostle's  language  is  very  strong  and  explicit.  In  his  day 
every  servant  was  a  slave.  Yet  he  says.  Art  thou  a  slave? 
Care  not  for  it;  but  if  thou  mayest  be  free,  that  is,  if  God  in 
his  providence  gives  thee  an  opportunity  to  regain  thy  liberty, 
in  a  lawful  manner,  use  it  rather  ;  for,  he  adds,  he  who  is  called, 
being  a  slave,  is  the  Lord's  freeman,  and  he  who  is  called  being 
free,  is  the  Lord's  servant.  The  import  of  these  and  other  sim- 
ilar precepts  evidently  is,  that  we  ought  to  regard  our  station  in 
life  with  holy  indifference,  as  a  matter  of  no  consequence,  and 
to  make  it  our  only  concern  to  perform  with  fidelity  the  duties 
of  that  station,  whatever  it  may  be,  since  in  the  sight  of  God, 
all  stand  upon  the  same  level ;  and  he  that  is  faithful  in  that 
which  is  least,  is  faithful  also  in  much.  These  precepts  do  not, 
however,  forbid  us  to  receive  either  wealth  or  power,  or  any 
other  temporal  blessing,  when,  without  our  seeking  them,  the 
providence  of  God  bestows  them  upon  us;  for  every  crez^ture  of 


FROM  AMBITION. 


507 


God  is  good  and  not  to  be  refused,  if  it  be  received  with  thanks- 
giving. Indeed,  we  may  safely  consider  and  ought  to  consider 
his  providence  as  determining  what  is  and  what  is  not  necessary. 
What  he  gives,  we  may  consider  as  necessary,  and  what  he 
withholds  we  may  be  sure  is  unnecessary.  Our  duty  is  to  de- 
sire no  more  than  he  gives,  and  in  whatever  state  we  are,  there- 
with to  be  content ;  knowing  both  how  to  be  abased  and  how 
to  abound. 

But  it  is  necessary  to  remark, 

2.  That  we  seek  great  things  for  ourselves  in  the  sense  of 
the  text,  when  we  seek  them  for  ourselves  only,  or  seek  them 
merely  with  a  view  to  self-gratification  or  self-aggrandizement. 
In  this  consists  the  very  essence  of  the  sin  forbidden  in  our  text. 
It  is  not  unlawful  for  any  man  to  seek  great  things,  provided  he 
does  not  seek  them  for  himself.  It  is  not  unlawful  to  seek 
Avealth  in  the  use  of  proper  means,  if  our  object  in  seeking  it  is 
merely  to  increase  our  usefulness  and  our  opportunities  of  doing 
good,  by  relieving  the  necessities  of  others,  and  contributing  to 
promote  the  interests  of  religion ;  and  if  we  really  devote  to 
these  purposes  all  that  portion  of  our  acquisition  which  is  not 
necessary  to  ourselves. 

So  far,  indeed,  is  it  from  being  unlawful,  that  it  is  our  duty  to 
do  this,  to  improve  our  talents  to  the  utmost,  and  to  do  all  the 
good  in  our  power.  Hence  Paul  commands  us  to  labor,  that  we 
may  have  something  to  give  to  him  that  needeth.  But  to  seek 
great  things  for  others,  is  very  different  from  seeking  them  for 
ourselves.  The  man  who  seeks  any  thing  for  himself  alone, 
violates  the  spirit  of  the  command  in  our  text,  whether  the  ob- 
jects of  his  pursuit  be  great  or  small.  He  shows  that  he  is  not 
actuated  by  that  charity  which  seeketh  not  her  own.  He  expo- 
ses himself  to  the  charge  which  God  brings  against  his  ancient 
people :  Israel  is  an  empty  vine,  he  bringeth  forth  fruit  to  him- 
self. He  acts  inconsistently  with  the  character  of  a  Christian, 
as  described  by  St.  Paul.  None  of  us,  says  he,  liveth  to  him- 
self. Even  Christ  pleased  not  himself.  We  may  add,  that 
there  is  danger  of  seeking  great  things  for  ourselves,  even  when 
we  fancy  that  we  are  seeking  them  for  others.  Covetousness 
and  ambition  may  conceal  themselves  under  the  garb  of  benev- 
olence, and  we  may  flatter  ourselves  that  we  seek  wealth  or 
influence  merely  with  a  view  to  promote  the  happiness  of  others, 


608 


A  DISSUASIVE 


when  in  fact  we  are  seeking  them  for  the  sake  of  gratifying  our- 
selves. 

Let  us  now  proceed  to  consider, 

II.  Some  of  the  reasons  why  we  should  not  seek  great  things 
for  ourselves. 

At  the  head  of  these  reasons  we  might  place  the  divine  com- 
mand. We  might  say,  seek  not  great  things  for  yourselves  in 
the  world,  because  God  has  forbidden  it.  He  not  only  forbade 
Baruch  to  do  it,  but  lie  forbids  us  all  to  do  it.  His  word  is  full 
of  commands,  cautions,  and  warnings,  all  levelled  against  the 
pursuit  of  earthly  things.  Some  of  these  commands  and  cau- 
tions we  have  already  had  occasion  to  mention,  and  we  shall 
still  have  occasion  to  mention  others.  We  shall  therefore  only 
add  here,  that,  since  God  forbids  us  to  seek  great  things  for  our- 
selves, it  is  highly  sinful  to  do  it ;  and  if  it  be  sinful,  it  is  dan- 
gerous; dangerous  here,  and  destructive  hereafter.  Every  con- 
sideration, then,  which  can  be  assigned  as  a  reason  why  we 
should  avoid  sin,  why  we  should  obey  God,  is  a  reason  why  we 
shoidd  not  seek  great  things  for  ourselves.  But  we  wish  to  show 
you,  not  only  that  God  forbids  this,  but  why  he  forbids  it;  and 
thus  convince  you  that  it  is  not  a  cruel  or  arbitrary  prohibition, 
but  a  most  reasonable  one. 

1.  We  ought  not  to  seek  great  things  for  ourselves,  because  it 
is  the  sure  way  to  multiply  our  disappointments  and  sorrows. 
This  it  is  easy  to  prove.  It  is  evident  from  the  past  history,  and 
from  the  present  state  of  the  world,  that  however  eagerly  you 
may  seek  great  things,  very  few  of  you  will  obtain  them.  In 
the  very  nature  of  the  case,  few  can  obtain  them.  In  the  lottery 
of  life  there  are  few  prizes,  and  many  blanks.  He,  then,  Avho 
seeks  great  things  for  himself,  engages  in  a  pursuit  in  which  it 
is  exceedingly  probable  he  will  be  disappointed  ;  and  the  more 
ardent  are  his  desires,  the  more  eager  his  pursuit,  the  more  keen 
will  be  the  sufferings  which  his  disappointment  will  occasion. 
Now  is  it  wise  for  any  man  to  hazard  his  happiness,  in  a  pursuit 
where  there  is  so  little  probability  of  success,  where  hundreds 
fail,  while  one  succeeds. 

But  this  is  not  all.  The  man  whose  pursuit  is  crowned  with 
success,  will  be  no  less  disappointed  than  his  unsuccessful  neigh- 
bor. After  he  has  obtained  great  things,  he  will  find  himself 
as  far  from  happiness,  find  his  desires  as  unsatisfied,  his  mind 


FROM  AMBITION. 


509 


as  discontented,  as  before.  His  desires  will  increase  with  his 
success.  Nay,  they  will  increase  much  faster  than  his  success. 
Objects  which  seemed  great  before  they  were  obtained,  will  ap- 
pear small  after  he  obtains  them;  and  he  must  still  toil  on,  like 
a  man  who  is  endeavoring  to  fill  a  vessel  which  has  no  bottom, 
or  who  attempts  to  quench  his  thirst  by  drinking  the  briny 
waters  of  the  ocean.  And  should  the  tide  of  success  turn, 
should  one  who  has  acquired  great  things  lose  them,  an  event 
which  very  frequently  occurs,  how  keen,  how  insupportable  are 
the  pangs  of  disappointment?  Who,  my  friends,  are  the  men 
that  find  life  a  burden  too  heavy  to  bear?  who  seek  a  momen- 
tary oblivion  of  their  sorrows  in  the  gulf  of  intemperance? 
who  madly  put  an  end  to  their  lives  by  violence?  Those  who 
have  sought  great  things  for  themselves,  and  been  successful  in 
the  pursuit. 

My  friends,  I  presume  you  seek  great  things  for  yourselves, 
only  with  the  expectation  of  obtaining  happiness.  But  what  is 
happiness?  who  is  the  happy  man?  Is  it  not  he  who  thinks  he 
has  enough  ;  whose  possessions  are  equal  to  his  desires  ?  There 
are,  then,  only  two  ways  of  obtaining  happiness.  One  is  to 
increase  our  possessions  till  they  satisfy  our  desires.  The  other 
is  to  bring  down  our  desires  to  our  possessions.  The  first  is 
evidently  impossible.  No  man  ever  did  satisfy  his  desires  by 
increasing  his  possessions,  nor  can  any  man  do  it,  for  our  desires 
are  boundless.  To  attempt  to  satisfy  them  in  this  way,  is  like 
attempting  to  extinguish  a  fire  by  supplying  it  with  fuel.  The 
only  way  to  be  happy,  then,  is  to  bring  down  our  desires  to  our 
possessions.  This  can  be  done,  for  it  has  been  done.  There 
has  been  at  least  one  man  who  could  truly  say,  I  have  learned, 
in  whatsoever  state  I  am,  therewith  to  be  content.  And  if  we 
wish  to  be  happy,  either  here  or  hereafter,  we  must  learn  the 
same  lesson.  If  we  cannot  be  contented  and  satified  with  the 
portion  God  allots  us,  we  must  be  miserable,  in  whatever  world 
or  situation  we  may  be  placed.  Witness  our  first  parents. 
They  possessed  the  whole  world,  possessed  it  when  it  was 
adorned  with  all  its  pristine  glory  and  beauty.  But  they  were 
not  satisfied.  They  sought  great  things  for  themselves.  They 
wished  to  be  as  gods,  knowing  good  and  evil ;  and  by  attempt- 
ing to  gratify  the  wish,  they  lost  every  thing,  and  ruined  them- 
selves with  all  their  posterity.    Witness,  too,  the  fallen  angels. 


They  possessed  more  than  the  world.  They  possessed  heaven. 
They  were  raised  as  high  as  creatures  could  be  raised.  But 
they  were  not  satisfied.  They  wished  to  rise  higher.  They 
attempted  it,  and  fell;  fell  into  a  gulf  of  misery  which  has  no 
bottom,  into  a  state  of  misery  which  has  no  end  ;  fell  from  the 
highest  state  in  which  creatures  can  be  placed,  to  the  lowest 
depth  of  degradation  to  which  creatures  can  sink.  Thus  will 
all  perish  who  seek  great  things  for  themselves;  for  omnipotent 
truth  has  declared  that  every  one  who  exalteth  himself  shall 
be  abased. 

2.  Another  reason  why  we  should  not  seek  great  things  for 
ourselves,  may  be  drawn  from  the  nature  and  situation  of  the 
world  in  which  we  live.  We  live  in  a  changeable  world,  where 
nothing  is  stable,  where  nothing  is  certain  ;  where  every  thing 
is  changing,  or  dissolving,  or  passing  away ;  a  world,  which 
with  all  its  works,  is  destined  to  be  burned  up,  and  from  which 
we  must  soon  be  removed.  And  is  such  a  world  a  suitable  por- 
tion for  immortal  beings ;  a  proper  place  in  which  to  lay  up 
treasures,  or  on  which  to  rest  our  hopes?  Might  we  not  as 
easily  employ  our  time  and  exertions  in  building  upon  a  quick- 
sand, or  upon  ice  which  the  summer's  sun  will  melt  away? 
Again,  the  world  in  which  we  live  is  a  sinful,  and  of  course  a 
dying  world,  which  lies  in  wickedness,  under  its  Maker's  curse, 
on  which  the  vials  of  his  wrath  are  constantly  poured  out,  and 
from  which  thousands  are  daily  swept  away  to  the  retributions 
of  eternity.  We  live  in  a  prison,  where  rebels  against  heaven's 
King  are  awaiting  their  sentence  ;  in  a  place  of  execution,  where 
fire  and  sword,  pestilence  and  famine,  disease  and  death,  have 
for  ages  been  employed  in  executing  the  sentence  of  God's  law 
upon  transgressors;  in  a  grave  yard,  where  lie  buried  the  many 
successive  generations  of  smners,  upon  whom  the  sentence  has 
been  executed.  We  live,  surrounded  by  the  dying  and  the 
dead  ;  we  walk  over  the  ashes  of  the  departed ;  we  build  our 
habitations  upon  their  graves  ;  we  strive  to  enrich  ourselves  with 
treasures  which  they  have  left  behind;  treasures  for  which 
many  of  them  bartered  their  salvation,  and  which  are,  there- 
fore, the  price  of  blood,  the  blood  of  immortal  souls.  We  live 
in  a  world  in  Avhich  multitudes  of  intelligent  beings  are  daily 
commencing  their  existence,  an  existence  which  is  never  to  end; 
in  which  still  greater  multitudes  are  constantly  ripening  for 


FROM  AMBITION, 


511 


heaven  or  for  hell ;  and  from  which  thousands  are  daily  going 
to  one  or  the  other  of  those  endless  abodes.  And  is  such  a  world 
a  proper  place  in  which  to  seek  great  things  for  ourselves'?  Can 
the  fires  of  avarice  or  ambition  glow  in  the  midst  of  so  many 
things  which  are  calculated  to  extinguish  them]  We  some- 
times read  of  wretches,  who,  when  a  city  is  wrapped  in  flames 
or  overturned  by  an  earthquake,  rush. among  the  blazing  ruins, 
or  the  falling  houses  in  search  of  plunder.  We  read  of  others, 
who  follow  the  march  of  armies,  and  hover  around  a  field  of 
battle,  with  a  view  to  strip  the  bodies  of  the  dying  and  the 
dead.  We  wonder  at  their  insensibility  ;  but  alas  !  my  friends, 
our  conduct,  while  we  seek  great  things  for  ourselves,  in  such  a 
world  as  this,  proves  that  we  are  equally  insensible.  We  rush 
on  in  the  mad  pursuit  of  worldly  objects,  surrounded  by  dangers, 
diseases  and  death,  with  the  earth  trembling,  and  the  grave 
ready  to  open  under  our  feet.  We  follow  in  the  rear  of  an  im- 
mense army  of  our  fellow  creatures,  who  have  all  advanced  to 
grapple  with  the  king  of  terrors,  and  have  all  fallen  in  the  une- 
qual combat.  We  are  hastening  to  encounter  the  same  enemy, 
with  an  assurance  of  meeting  the  same  fate ;  yet  we  eagerly 
seize  the  spoils  which  the  dead  have  left  scattered  on  the  field  of 
battle;  we  are  ready  to  contend  and  quarrel  for  their  possessions, 
and  take  no  means  to  prepare  for  the  contest  in  which  we  must 
soon  engage  with  the  last  enemy,  who  will  strip  us  of  all  we  have 
so  hardly  and  laboriously  acquired. 

My  hearers,  what  folly,  what  madness,  what  inexcusable 
want  of  feeling,  what  an  awful  insensibility,  does  such  conduct 
evince  !  What !  can  we  find  nothing  better,  nothing  more  nec- 
essary to  do,  in  such  a  world  as  this,  than  seeking  great  things 
for  ourselves?  Have  we  no  children,  no  friends,  no  acquain- 
tances, who  are  in  danger  of  perishing,  whom  our  prayers,  our 
example,  our  exertions  might  be  instrumental  of  saving?  What, 
O  what,  would  have  been  our  fate  and  the  fate  of  mankind, 
had  our  Saviour,  had  his  apostles  passed  through  the  world, 
employed  only  in  seeking  great  things  for  themselves? 

Permit  me  to  enforce  these  considerations  by  reminding  you, 
that  God  himself  mentions  them,  in  his  address  to  Baruch,  as 
a  reason  why  he  should  not  seek  great  things  for  himself  Thus 
saith  the  Lord,  I  will  break  down  what  I  have  built  up,  and 
pluck  up  that  which  I  have  planted ;  for  behold,  I  will  bring 


612 


A  DISSUASIVE 


evil  upon  all  flesh.  And  seekest  thou  great  things  for  thyself? 
seek  them  not.  As  if  he  had  said,  Dost  thou,  a  member  of  a 
sinful  race,  an  inhabitant  of  a  guilty,  ruined  world,  a  world  on 
which  my  judgments  are  about  to  descend;  dost  thou,  thus  sit- 
uated, seek  great  things  for  thyself?  Art  thou  thinking  of  pleas- 
ure, or  wealth,  or  honor,  while  I  am  overthrowing  and  plucking 
up  and  destroying,  and  such  multitudes  are  perishing  around 
thee?  Entertain  such  thoughts  no  more,  but  let  it  suffice  thee 
if  thou  canst  thyself  escape. 

3.  Another  reason  why  we  should  not  seek  great  things  for 
ourselves,  may  be  found  in  our  own  character  and  situation. 
We  are  not  only  placed  in  a  sinful,  dying  world,  but  we  are 
ourselves  sinful,  dying,  and  accountable  creatures.  We  are 
by  nature  and  practice  children  of  disobedience,  and  of  course 
children  of  wrath.  God  is  angry  with  us  every  day ;  the  curse 
of  his  broken  law  rests  upon  us ;  and  death,  in  a  thousand 
forms  which  we  can  neither  foresee  nor  resist,  is  constantly  ready 
to  arrest  and  hurry  us  to  his  tribunal,  where  a  sentence  award- 
ing eternal  death  or  everlasting  life,  will  be  pronounced  upon 
each  of  us.  We  have,  therefore,  a  great  work  to  do,  no  less  a 
work  than  securing  the  favor  of  God,  and  obtaining  the  salva- 
tion of  our  immortal  souls,  a  work  which  demands  our  time, 
our  attention,  our  utmost  exertions.  And  can  we,  in  such  a 
situation,  find  leisure  or  inclination  to  seek  great  things  for  our- 
selves here  ?  to  seek  them  while  death  is  at  the  door  ;  while  the 
Judge  is  at  hand  ;  while  eternity  draws  near  ;  while  our  souls, 
unprepared,  are  in  momentary  danger  of  sinking  beyond  the 
reach  of  hope  or  mercy?  Shall  we,  instead  of  diligently  pre- 
paring to  give  in  our  account  to  God,  labor  to  increase  out 
responsibility  by  increasing  those  possessions  for  which  an  ac- 
count must  be  given  ?  Alas!  my  friends,  however  small  our 
possessions  may  appear  to  us  now,  we  shall  all  think  them  large 
enough,  and  too  large,  when  we  are  called  to  account  for  them 
at  the  tribunal  of  God. 

But  perhaps  some  may  reply,  we  hope  that  our  preparation 
for  death  is  made,  that  our  sins  are  pardoned,  that  our  salvation 
is  secure  ?  But  are  you  sure  that  this  is  the  case,  sure  that  you 
are  not  deceived  ?  If  not,  you  have  still  a  great  work  to  do,  a 
work,  the  performance  of  which  requires  all  diligence  ;  and  that 
is,  to  make  your  calling  and  election  sure.    Will  any  one  reply. 


FROM  AMBITION. 


513 


they  are  sure,  I  know  them  to  be  so ;  I  have  a  full  assurance 
of  salvation.  And  is  this  a  reason  why  you  should  seek  great 
things  for  yourselves  7  What !  has  a  pardoned  rebel,  a  rebel 
who  deserves  the  deepest  hell,  a  rebel  rescued  from  that  fate  by 
a  Redeemer's  blood,  by  sovereign  grace,  has  he  nothing  to  do 
but  to  seek  great  things  for  himself?  nothing  to  do  for  the  Sa- 
viour, who  has  bought  him  with  a  price?  nothing  to  do  for  the 
honor  of  that  God  who  has  freely  pardoned  and  made  him  an 
heir  of  eternal  glory  ?  Nay,  have  you  not  yet  something  to  do 
to  accomplish  your  own  resolution?  Are  you  not  commanded 
to  work  it  out  with  fear  and  trembling,  to  fight,  to  run,  to  en- 
dure to  the  end,  to  be  faithful  to  death ;  Have  you  not  also 
something  to  do,  much  to  do,  to  promote  the  salvation  of  others? 
Are  there  none  perishing  within  your  reach,  whom  you  might, 
whom  you  ought,  to  attempt  to  save  ?  And  even  if  there  were 
not,  even  if  you  had  nothing  to  do  for  your  Creator,  your  Re- 
deemer, or  your  fellow  creatures,  could  you  find  no  better  em- 
ployment than  seeking  great  things  for  yourselves  here  on  earth? 
Does  it  become  a  child  of  God,  an  heir  of  heaven,  an  expectant 
of  celestial,  immortal  glories,  to  grovel  here  in  the  dust,  instead 
of  looking  upward,  commencing  his  eternal  song,  and  rejoicing 
in  hope  of  the  glory  of  God?  Are  you  so  ambitious  that  you 
cannot  be  satisfied  to  live  and  reign  forever  at  Christ's  right 
hand,  unless  you  can  be  honored  and  applauded  here?  Are 
you  so  avaricious,  that  you  cannot  be  satisfied  with  Immortal, 
incorruptible  treasures,  unless  you  can  have  amass  of  glittering 
dust  in  addition  ?  Are  your  desires  so  unreasonable  that  you 
cannot  be  contented  with  sharing  the  inheritance  of  Christ,  with 
possessing  such  a  portion  as  the  infinite,  eternal  God;  is  it  not 
enough  that  he  has  pardoned  you,  saved  you,  rescued  you  from 
hell,  raised  you  to  heaven,  given  his  Son  to  die  for  you,  his  Spirit 
to  sanctify  you,  and  himself  to  be  your  exceeding  great  reward? 
Will  you  ungratefully  forget  all  these  favors,  and  murmur,  re- 
pine, or  be  discontented  because  he  does  not  also  give  you  great 
things  in  this  world,  things  which  he  knew  would  prove  injuri- 
ous ?  Indeed,  my  friends,  indeed,  whether  we  are  penitent  or 
impenitent,  pardoned  or  unpardoned,  it  by  no  means  becomes  us 
to  seek  these  things.  We  have  all  something  else,  something  of 
more  importance  to  do,  something  which  it  will  require  the 
ijreatest  diligence,  our  utmost  exertions  to  accomplish. 
VOL.  III.  65 


514 


A  DISSUASIVE 


4.  Another  reason  why  we  should  not  seek  great  things  for 
ourselves  is,  that  seeking  them  is  incompatible  with  the  duties 
which  we  are  required  to  perform ;  and  of  course  incompatible 
with  our  best  interests.  It  is  not  enough  to  say,  that  seeking 
them  is  not  the  end  for  which  we  were  created,  not  the  work 
which  we  are  required  to  perform ;  for  it  is  directly  opposed  to 
that  end,  it  is  inconsistent  with  the  performance  of  that  work. 
Man  has  but  one  soul,  but  one  heart,  but  a  certain  limited  por- 
tion of  time,  strength  and  energy.  Of  course,  he  is  capable  of 
a  certain  limited  degree  of  exertion.  He  cannot  then  give  his 
heart  to  God  and  to  the  world  at  the  same  time.  To  use  our 
Saviour's  language,  he  cannot  serve  two  masters,  cannot  serve 
God  and  mammon.  If  he  serves  the  latter,  he  must  hate  the 
former.  In  short,  he  who  seeks  great  things  for  himself,  is  cove- 
tous; we  are  assured  that  every  covetous  man  is  an  idolater, 
and  that  he  has  no  part  in  the  kingdom  of  Christ.  And  as  an 
allowed,  indulged  desire  of  great  things  for  ourselves,  is  utterly 
incompatible  with  religion,  so  the  smallest  desire  for  such  things 
is  highly  injurious  to  our  religious  progress  and  enjoyment;  for 
so  much  of  his  heart  as  any  man  gives  to  the  world,  so  much 
he  must  withhold  from  God.  So  much  of  his  time,  strength 
and  energy  as  arc  employed  in  forming  worldly  objects,  must 
be  subtracted  from  religious  pursuits,  from  the  performance  of 
his  duty.  The  more  concerned  he  feels  to  lay  up  treasure  on 
earth,  the'less  concerned  he  must  be  to  lay  up  treasure  in  heav- 
en. The  more  he  thinks  of  the  body,  the  less  attention  he  can 
pay  to  the  soul.  In  a  word,  no  man  can  pursue  two  objects 
with  the  same  zeal,  energy  and  success,  as  he  can  pursue  one ; 
least  of  all  can  he  do  this,  when  these  objects  are  diametrically 
opposite  to  each  other.  Now  in  this  case,  the  objects  of  pursuit 
are  diametrically  opposite,  as  opposite  as  light  and  darkness,  as 
sin  and  holiness ;  for  a  disposition  to  desire,  or  seek  great  things 
for  ourselves,  is  in  every  degree  in  which  it  can  exist,  sinful, 
since  it  proceeds  from  a  sinful  source. 

What  is  it,  my  hearers,  which  prompts  you  to  seek  great 
things  for  yourselves?  It  must  be  either  avarice,  or  ambition, 
or  pride,  or  a  wish  for  sensual  gratification.  Now  these,  as  I 
need  not  inform  you,  are  all  sinful  propensities,  and  by  obtain- 
ing great  things,  these  sinful  propensities  are  gratified  and 
strengthened,  and,  of  course,  your  religious  progress  is  inter- 


FKOM  AMBITION. 


rupted.  Nor  is  this  all.  A  desire  for  great  things  exposes  us  to 
innumerable  temptations.  Indeed,  it  is  this  desire  which  gives 
worldly  objects  all  their  power  to  tempt  and  entangle  us.  The 
man  who  does  not  desire  great  things,  will  feel  no  temptation  to 
do  wrong  in  order  to  obtain  them,  or  to  avoid  doing  right,  through 
fear  of  losing  them.  But  he  who  desires  to  do  great  things  will 
be  perpetually  tempted  to  omit  duty,  and  to  commit  sin.  They 
that  will  be  rich,  says  the  apostle,  fall  into  temptation  and  a 
snare,  and  into  many  hurtful  and  deceitful  lusts  which  drown 
men  in  destruction  and  perdition. 

On  this  part  of  our  subject  it  would  be  easy  to  enlarge,  and 
to  multiply  reasons  why  we  should  not  seek  great  things  to  our- 
selves. But  the  undesigned  length  of  the  preceding  remarks 
renders  it  necessary  to  omit  them,  and  conclude  with  a  brief 
improvement. 

Permit  me,  then,  to  improve  the  subject  by  asking  each  of 
you,  in  the  language  of  God  to  Baruch,  Art  thou  seeking  great 
things  for  thyself?  You  may  perhaps  reply,  No,  we  seek  but 
little,  we  seek  for  a  competency.  But  are  you  not  deceived '? 
You  may  now  fancy  that  a  little  more  would  satisfy  you,  but 
would  not  your  desires  increase  with  your  possessions?  The 
only  way  to  arrive  at  the  truth  is  to  ascertain  whether  you  are 
contented  with  what  you  have ;  for  if  you  are  not,  you  would  still 
be  discontented  were  all  the  treasures  of  the  earth  poured  into 
your  coffers.  The  man  who  seeks  more  than  God  sees  it  best 
to  give,  the  man  who  is  discontented  with  what  God  has  given 
him,  certainly  seeks  great  things  for  himself  And  is  not  this  the 
character  of  some,  of  many  present,  of  some  even  among  the 
professed  disciples  of  Christ?  Are  not  some  of  you,  notwith- 
standing the  express  prohibition  and  commands  of  your  Master, 
seeking  great  things  for  yourselves  ?  Are  you  not  doing  it  know- 
ingly and  allowedly,  almost  without  suspecting  it  to  be  sinful? 
Are  you  not  in  fact  seeking  as  much  as  you  can  obtain,  placing 
no  limits  to  your  desires,  but  rather  gratifying  them,  and  suffer- 
ing them  to  increase?  My  hearers,  it  is  time,  high  time,  that 
our  eyes  were  opened  to  the  sinfulness  and  danger  of  this  con- 
duct. It  is  astonishing  that  we  do  not  see  it,  or  that  seeing  it, 
we  are  not  alarmed.  We  should  be  alarmed  were  we  guilty  of 
murder,  or  theft,  or  perjury  ?  "Why  then  are  we  not  alarmed  at 
finding  ourselves  guilty  of  a  sin  which  is  expressly  forbidden, 


516 


A     DISSUASIVE    FROM  AMBITION. 


and  which  is  as  inconsistent  with  the  Christian  character,  as 
robbery  or  murder?  A  sin,  which  the  law  of  God  and  the  gos- 
pel of  Christ  unite  to  condemn  7  Do  you  never  read  such  pas- 
sages as  these :  Thou  shalt  not  covet ;  labor  not  to  be  rich ; 
labor  not  for  the  meat  that  perisheth ;  lay  not  up  for  yourselves 
treasures  on  earth ;  If  any  man  will  follow  Christ,  let  him  deny 
himself:  They  that  are  Christ's  have  crucified  the  flesh,  with  its 
affections  and  lusts;  love  not  the  world,  neither  the  things  that 
are  in  the  world.  One  would  infer  from  our  conduct,  that  these 
passages  were  no  part  of  the  Bible ;  but,  my  friends,  they  are 
a  part,  and  a  most  important  part  of  it,  as  we  shall  all  one  day 
be  convinced,  if  we  neglect  them.  Indeed,  it  is  to  the  neglect  of 
these  passages  that  the  declining  state  of  religion  among  us,  and 
all  the  evils  which  affect  us,  as  a  church,  and  as  individuals, 
are  to  be  ascribed  ;  nor  can  religion  flourish  either  in  the  church, 
or  in  our  own  hearts,  any  farther  than  the  spirit  of  these  passa- 
ges prevails.  O  then,  strive  to  imbibe  their  spirit.  Guard 
against  seeking  great  things  for  yourselves,  as  you  would  guard 
against  any  atrocious  crime,  as  you  would  guard  against  an 
enemy  which  has  injured  more  Christians,  and  destroyed  more 
immortal  souls  than  all  other  enemies. 


SERMON  XCI. 


CHRISTS  MISSION  AND  RETURN. 


I  came  forth  from  the  Father,  and  am  come  into  the  world :  Again,  I  leave 
the  world,  and  go  to  the  Father.  —  John  xvi.  28. 

No  words,  uttered  by  our  Saviour  during  his  residence  on 
earth,  appear  to  have  given  his  disciples  greater  satisfaction  than 
these.  He  had  just  before  said  to  them,  A  Uttle  while,  and  ye 
shall  not  see  me;  and  again  a  little  while,  and  ye  shall  see  me, 
because  I  go  unto  the  Father.  This  declaration  they  did  not 
understand ;  and,  though  desirous  to  ask  an  explanation,  were 
either  afraid  or  ashamed  to  confess  their  ignorance.  Our  Saviour 
however  perceived  what  was  passing  in  their  minds,  gave  them 
unasked  the  desired  explanation,  and  ended  by  saying,  I  came 
forth  from  the  Father,  and  am  come  into  the  world ;  again,  I 
leave  the  world,  and  go  to  the  Father.  His  disciples  answered, 
Lo,  now  speakest  thou  plainly,  and  speakest  no  proverb.  Now 
we  are  sure  that  thou  knowest  all  things,  and  needest  not  that 
any  man  should  ask  thee ;  by  this  we  believe  that  thou  camcst 
forth  from  God.  They  believed  this  truth  indeed  before ;  but 
their  faith  was  so  much  increased  by  this  conversation,  that  it 
appeared  to  them  as  if  they  then  believed  for  the  first  time,  and 
as  if  their  former  belief  was  scarcely  deserving  ot  the  name. 

It  must  indeed  be  acknowledged  by  all,  as  the  disciples  re- 
marked, that  our  Lord  here  speaks  plainly.  No  one  can  pretend 
that  there  is  any  thing  figurative  or  hyperbolical;  that  there  is 


518 


Christ's  mission 


any  proverb  or  dark  saying  in  the  words,  I  came  forth  from  the 
Father,  and  am  come  into  the  world ;  again,  I  leave  the  world, 
and  go  to  the  Father.  Here  every  thing  is  plain,  simple,  intel- 
ligible. Let  us,  then,  attend  to  their  import.  They  will  not, 
perhaps,  teach  us  any  new  truths;  but  they  may  possibly  cause 
us,  as  they  did  the  disciples,  to  believe  more  firmly,  truths  which 
were  known  before. 

First.  We  learn  from  this  passage,  that  our  Saviour  existed 
in  a  most  exalted  and  happy  state  before  his  appearance  on 
earth.  He  was  then  with  the  Father;  or  as  another  passage 
expresses  it,  in  the  bosom  of  the  Father.  The  same  truth  is 
elsewhere  taught  v.ath  at  least  equal  clearness.  In  the  first 
verse  of  this  book  we  are  told,  that  he  was  in  the  beginning 
with  God.  And  in  the  prayer  which  immediately  follows  this 
chapter,  he  says,  Father,  I  come  to  thee;  I  have  finished  the 
work  which  thou  gavest  me  to  do.  And  now,  0  Father,  glorify 
thou  me  with  thine  own  self,  with  the  glory  which  I  had  with 
ihee  before  the  world  was.  Unless  we  suppose  that  he  could 
utter  falsehood,  even  in  an  address  to  heaven,  we  must  then 
beUeve  that  he  not  only  existed  with  the  Father,  but  that  he 
possessed  glory  with  the  Father  before  the  world  was  made. 
And  what  was  he  then  ?  He  was  not  a  man ;  for  he  became 
man,  when  he  was  born  into  our  world.  He  was  not  an  angel ; 
for  an  apostle  asserts,  and  brings  many  arguments  to  prove, 
that  he  was  not.  Unto  which  of  the  angels,  he  asks,  did  God 
ever  say,  as  he  did  to  Christ,  Thou  art  my  Son,  this  day  have  I 
begotten  thee.  But  if  he  was  not  a  man,  not  an  angel,  what 
was  he?  Let  inspiration  answer.  In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  and  the  Word  was  God. 
Nor  did  he  cease  to  be  God,  when  he  became  man.  No,  he  was 
God  manifest  in  the  flesh,  God  over  all  blessed  forever.  But 
this  leads  us  to  remark. 

Secondly.  Our  Saviour  teaches  us  in  these  words,  that  from 
this  pre-existent,  exalted,  happy  state  in  the  bosom  of  the  Father, 
he  came  into  our  world.  I  came  forth  from  the  Father,  and  am 
come  into  the  world.  This  truth  also  is,  in  other  places,  largely 
insisted  on  both  by  himself  and  his  apostles.  In  several  passages 
he  says,  expressly,  I  came  down  from  heaven.  Being  in  the 
form  of  God,  says  an  apostle,  he  made  himself  of  no  reputation, 
and  took  upon  him  the  form  of  a  servant,  and  was  made  in  the 


AND  RETURN. 


519 


likeness  of  men.  And  being  found  in  fashion  as  a  man,  he 
humbled  himself,  and  became  obedient  to  death,  even  the  death 
of  the  cross.  He  was  in  the  world,  and  the  world  was  made 
by  him,  and  the  world  knew  him  not.  He  came  unto  his  own, 
his  own  creatures,  his  own  world,  but  his  own  received  him  not. 

Thirdly.  Our  Saviour  here  teaches  us  that,  when  he  left  this 
world,  he  went  back  to  his  Father,  or  to  heaven  from  whence 
he  came.  The  truth  of  this  declaration,  so  far  as  human  eyes 
could  see  it,  his  disciples  afterwards  saw.  They  saw  him  as- 
cend up  visibly  toward  heaven,  till  a  cloud  received  him  out  of 
their  sight.  And  what  they  could  not  see,  the  Spirit  of  God 
revealed  to  them.  He  assured  them  that  their  Master  had 
entered  into  heaven,  and  was  seated  at  the  right  hand  of  the 
throne  of  the  Majesty  on  high,  far  above  all  principality,  and 
power,  and  might,  and  dominion,  and  every  name  that  is  named, 
not  only  in  this  world,  but  in  the  world  to  come. 

The  view  which  has  been  taken  of  the  import  of  our  text, 
brief  as  it  is,  opens  a  wide  field  for  serious  and  instructive  med- 
itation. Indeed  it  is  connected  more  or  less  intimately  with 
every  fact  and  doctrine  of  Christianity.  To  some  of  the  reflec- 
tions which  it  most  naturally  suggests,  your  attention  is  now 
requested. 

1.  It  is  obvious  to  remark,  that  the  events  mentioned  in,  this 
passage  are,  both  in  themselves  and  in  their  consequences,  by 
far  the  most  remarkable  which  have  occurred  in  our  world  since 
its  creation.  Indeed  the  creation  of  the  world  itself  was  an 
event  far  less  wonderful.  That  a  being  possessed  of  infinite 
wisdom,  power  and  goodness,  should  create  a  world,  or  many 
worlds,  is  nothing  very  wonderful  or  surprising.  But  that,  after 
he  had  created  it,  and  after  its  inhabitants  had  revolted  from 
him,  he  should  visit  it,  —  visit  it  in  a  human  form,  in  the  like- 
ness of  sinful  flesh;  that  he  should  enter  it,  not  as  the  Ancient 
of  days,  but  as  an  infant ;  live  in  it,  not  as  its  Sovereign  and 
Proprietor,  but  as  a  servant,  a  dependant  on  the  bounty  of  his 
own  creatures  ;  and  above  all.  that  he  should  die  in  it,  die  in  it 
as  a  malefactor,  on  a  cross,  between  two  thieves ;  that  this  earth 
should  not  only  have  been  pressed  by  its  Creator's  footsteps,  but 
wet  with  his  tears,  and  stained  with  his  blood  ;  these  are  won- 
ders indeed,  wonders  which  would  be  utterly  incredible,  had 
not  God  himself  revealed  them ;  wonders  which  will  still  be 


620 


CHRIST    S  MISSIOW 


regarded  as  incredible  by  all,  who  forget  that  God  is  wonderful 
in  working,  and  that  as  high  as  the  heavens  are  above  the  earth, 
so  high  are  his  ways  above  our  ways,  and  his  thoughts  above 
our  thoughts.  No  wonder  that  angels  should  desire  to  look  into 
these  things.  No  wonder  that  they  left  heaven  in  multitudes  to 
visit  our  world  when  their  Creator  and  their  Lord  lay  an  infant 
in  a  manger.  No  wonder  that  raptures  and  ecstacies  unfelt  be- 
fore swelled  their  bosoms,  and  called  for  new  songs  to  express 
them.  The  wonder  is,  that  man,  stupid,  insensible  man,  should 
be  no  more  affected  by  this  event ;  that  he  should  regard  it 
without  interest,  and  almost  fall  asleep  while  he  hears  it  describ- 
ed. It  is  not  thus,  when  events  comparatively  trifling  solicit 
his  attention.  Let  the  king  of  Great  Britain  visit  his  Irish  and 
Scottish  dominions,  and  the  world  rings  with  it.  Let  the  Pres- 
ident of  these  States  come  among  us,  and  every  house  pours 
out  its  inmates  to  welcome  or  to  gaze.  Let  a  comet  blaze  ath- 
wart the  sky,  and  thousands  of  sleepless  eyes  are  open  to  watch 
the  ethereal  stranger.  But  let  the  Creator,  the  Eternal  Sover- 
eign of  the  universe,  by  whom  and  for  whom  all  things  were 
made,  come  in  the  most  interesting  form,  to  visit  this  rebellious 
province  of  his  dominions,  and  how  few  are  found  who  even 
trouble  themselves  to  ask  whence  he  comes,  or  what  is  his 
object;  how  much  fewer  to  give  him  the  welcome  which  he  had 
a  right  to  expect !  My  hearers,  how  strange  is  this :  and  how- 
strange  it  is,  that  we  cannot  see  and  blush  at  our  own  stupidity. 
Why  is  this  event,  which  will  cause  the  name  of  our  world  to 
resound  through  the  whole  created  universe  of  God,  and  to  be 
had  in  everlasting  remembrance,  regarded  Avith  such  indifier- 
ence  7  This  world  itself  will  soon  with  all  its  works  be  burnt 
up.  Its  place  in  the  heavens  will  know  it  no  more.  Not  even 
a  wreck  will  remain  to  remind  future  orbs  that  here  once  rolled 
the  planet  called  Earth  :  and  its  very  existence  would  at  length 
fade  away  from  the  memories  of  all,  except  its  former  inhabit- 
ants !  but  the  fact  mentioned  in  our  text,  will  preserve  its  name 
from  oblivion,  and  through  eternal  ages  it  will  be  remembered 
as  the  world  which  its  Creator  visited,  and  for  which  he  died. 
And  for  similar  reasons  its  inhabitants,  the  posterity  of  Adam, 
will  be  objects  of  intense  interest  and  curiosity  to  holy  beings 
through  interminable  ages.  Show  me  a  man,  show  me  one  of 
that  race  for  which  my  Creator  died ;  show  me  one  of  those 


AND  RETURN. 


521 


whom  he  redeemed  by  his  blood,  will,  we  may  suppose,  be  one 
of  the  first  exclamations  of  all  who,  through  the  ages  of  eternity, 
shall  from  various  parts  of  Jehovah's  dominions  enter  heaven ; 
and  when  they  wish  to  see  what  sin  can  do ;  when  they  wish 
to  behold  it  in  its  most  dreadful  effects,  in  its  blackest  forms, 
they  will  turn  and  contemplate,  with  shuddering  wonder,  those 
who  perished  in  consequence  of  neglecting  this  great  salvation, 
and  receiving  this  unparalleled  grace  of  God  in  vain.  These, 
they  will  exclaim,  were  some  of  the  inhabitants  of  that  highly 
favored  world.  And  how  could  the  inhabitants  of  such  a  world 
perish?  How  could  they  resist  such  love,  such  mercy,  such  a 
bright  display  of  all  the  divine  perfections,  as  was  exhibited  to 
them !  How  could  they  break  through  so  many  sacred  obliga- 
tions, resist  the  influence  of  so  many  most  powerful  motives, 
and  win  their  way  to  hell  over  the  body  of  a  crucified  Saviour  ! 
of  such  a  Saviour  too  as  died  for  them  7  My  hearers,  if,  as  our 
great  Teacher  assures  us,  much  will  be  required  of  those  to 
whom  much  is  given,  it  seems  certain  that  the  responsibility, 
the  sinfulness  and  the  guilt  of  those  who  perish  after  hearing  of 
what  Jesus  Christ  has  done  and  suffered  for  them,  will  be  greater 
than  those  of  any  other  creatures  !  for  surely,  without  intending 
to  limit  God  we  may  venture  to  say,  that  he  never  will,  that  he 
never  can  do  more  for  any  race  of  beings  than  he  has  for  ours. 

But  it  is  not  sufficient  simply  to  contemplate  this  great  event, 
wonderful  as  it  is.  We  must  look  also  at  the  motives  which 
prompted  it.  Indeed  when  we  see  the  Creator  leaving  his  native 
heaven,  the  bosom  of  his  Father,  descending  into  our  world, 
assuming,  and  suffering  in  our  nature,  we  are  naturally  led  to 
ask,  what  motive  impelled  him?  what  object  could  in  his  view 
be  of  sufficient  importance  to  induce  such  humiliation,  such 
suffering  as  this  7  It  must  have  been  a  great  object,  a  powerful 
motive,  which  could  have  induced  him  to  visit  our  world,  even 
had  he  come  in  the  form  of  God.  But  how  much  greater  must 
have  been  the  object,  how  much  more  powerful  the  motive, 
which  induced  him  to  visit  it  in  the  form  of  a  servant,  in  the 
likeness  of  sinful  flesh,  and  to  die  as  a  malefactor.  What  could 
induce  him  to  exchange  heaven  for  earth,  the  bosom  of  his  Fa- 
ther for  the  body  of  an  infant,  the  celestial  throne  for  a  manger 
and  a  cross,  the  adoration  of  angels  for  the  scoffs  and  insults  of 
men  1  It  evidently  could  be  no  personal  object,  no  selfish  mo- 
voL.  III.  66 


522 


Christ's  mission 


tive,  no  motive  such  as  those,  by  which  we  are  naturally  actu- 
ated. It  could  not  be  to  gain  any  thing  for  himself;  for  he 
already  possessed  all  things,  and  he  knew  that,  by  coming  into 
our  world,  he  must  sustain  a  temporary  loss  of  almost  every 
thing  dear  to  him.  It  must  then  have  been  for  others,  and  not 
for  himself,  that  he  came.  And  it  was  for  others,  it  was  for  us. 
He  came  to  be  the  light  of  the  world.  He  came  to  seek  and  to 
save  that  which  was  lost.  He  came  to  save  his  people  from 
their  sins.  He  came  to  redeem  them  from  the  curse  of  a  viola- 
ted law,  by  bearing  it  in  their  stead.  He  came  to  die,  the  just 
for  the  unjust,  that  he  might  bring  us  back  to  a  forsaken  God. 
In  a  word,  he  came  to  rescue  immortal  souls,  beings  capable  of 
containing  inconceivable  happiness  or  misery,  from  moral  blind- 
ness, and  sin,  and  guilt,  and  death,  and  hell;  and  to  open  a  way 
by  which  they  might  ascend  to  the  heaven  from  which  he  came, 
but  whose  gates  their  sins  had  forever  barred  against  them. 
Such  was  the  object  for  which  the  Creator  did  and  suffered  all 
this.  And,  O,  how  puerile,  how  trifling  do  the  grandest  objects 
of  human  pursuit,  and  the  most  splendid  human  enterprizes 
appear,  when  compared  with  this !  All  succeeding  ages  have 
combined  to  admire  and  extol  Columbus,  embarking  to  seek, 
over  a  pathless  ocean,  a  then  undiscovered  quarter  of  the  globe. 
But  what  was  this  in  comparison  with  our  Saviour's  descent 
from  heaven  into  the  grave  to  seek  a  lost,  to  bring  back  a  wan- 
dering, to  save  a  ruined,  self-ruined  world  7  This  was  indeed 
an  enterprise  for  a  God. 

But  still  the  question  returns,  if  this  was  the  object,  what 
was  the  motive  ?  Why  did  he  wish  to  save  such  a  world  1  He 
needed  it  not.  He  could  have  made  a  thousand  worlds  at  less 
expense.  And  he  had  every  reason  to  abhor  and  renounce  our 
race,  both  on  account  of  what  they  had  done,  and  on  account 
of  the  manner  in  which  he  foresaw  they  would  treat  himself. 
My  hearers,  there  was  but  one  motive,  but  one  principle  in  his 
breast,  sufficienlly  strong  to  prompt  him  to  this;  and  that  prin- 
ciple was,  love,  pure  disinterested  love.  And  now  I  have  men- 
tioned its  name,  many  of  you  will  not  understand  me.  You 
cannot  conceive  of  such  love,  because  you  never  felt  it.  Accord- 
ing to  a  trite  and  homely,  but  just  remark,  you  judge  of  others 
by  yourselves.  When  you  hear  of  missionaries  leaving  their 
native  country,  and  going  to  spend  their  days  among  the  heathen, 


AND  RETURN. 


623 


among  savages,  far  from  all  the  enjoyments  and  conveniences 
of  civilized  life,  some  of  you  can  scarcely  believe  that  they  are 
prompted  by  love,  love  to  the  souls  of  men  whom  they  never 
saw.  Many  of  you  probably  suspect,  that  they  are  secretly 
actuated  by  some  more  selfish  motive.  How  then  can  you  ex- 
pand your  narrow  views  sufficiently  to  grasp,  to  comprehend 
that  immeasurable  love  which  Jesus  Christ  displayed  in  his 
mission  from  heaven  !  The  Christian,  in  whose  breast  a  spark 
of  the  same  celestial  fire  has  been  kindled,  can  conceive  some- 
thing of  it;  but  those  who  are  destitute  of  this  love,  as  all 
impenitent  sinners  are,  form  no  conception  of  it,  and  hear  of  the 
love  of  Christ,  and  of  all  its  astonishmg  effects  with  a  kind  of 
stupid  amazeriient,  or  with  perfect  indifierence.  But,  my  hear- 
ers, whatever  any  of  you  may  think  of  it,  all  the  love  which 
was  ever  felt  on  earth,  and  all  that  was  ever  felt  by  angels, 
could  it  be  collected  into  one  bosom,  would  be  as  nothing  com- 
pared with  the  love  which  Christ  displayed,  and  would  leave 
that  bosom  cold  in  comparison  with  the  fervor  which  glowed  in 
his  breast.  His  love  was  a  love  like  the  deluge  of  Noah,  such 
a  love  as  we  might  expect  could  be  displayed,  when  the  windows 
of  heaven  were  unstopped,  the  fountains  of  its  great  deeps 
broken  up,  and  all  its  treasured  stores  of  love  poured  down  at 
once  upon  us.  To  think  of  such  love  is  like  trying  to  think  of 
existence  which  has  no  beginning,  or  of  power  which  makes 
something  of  nothing.  Tongue  cannot  describe  it,  finite  minds 
cannot  conceive  it,  angels  faint  under  it,  and  those  who  know 
most  of  it  can  only  say  with  inspiration,  that  it  passeth  know- 
ledge. 

2.  The  appearance  of  such  a  person  as  Jesus  Christ  in  our 
world,  gives  us  an  appalling  view  of  the  moral  state  and  danger 
of  its  inhabitants.  If  it  was  necessary  that  such  a  being  should 
come  from  heaven  to  save  us,  our  situation  must  be  deplorable 
indeed.  How  dark  for  instance,  how  black,  must  have  been 
that  night  of  ignorance  which  nothing  less  than  the  descent  of 
the  Sun  of  Righteousness  from  his  celestial  sphere  could  illumi- 
nate. How  strong  must  have  been  those  bands  of  sin,  which 
none  but  an  Almighty  deliverer  could  break.  How  incalculably 
great  must  have  been  that  guilt,  for  which  nothing  but  such  a 
sacrifice  could  atone.  In  a  word,  how  incurable,  how  desperate 
must  have  been  the  spiritual  maladies  of  our  race,  when  such  a 


624 


Christ's  mission 


physician  was  necessary  to  heal  them,  and  when  even  he  could 
find  no  remedy  sufficiently  efficacious  hut  his  own  blood  !  Well 
may  we  say,  with  an  apostle,  that  if  one,  if  such  an  one,  died 
for  men,  then  were  men  dead.  My  hearers,  it  is  not  those 
passages  which  speak  of  the  blindness  of  the  human  mind,  the 
desperate  wickedness  of  the  human  heart,  and  the  vast  amount 
of  human  sinfulness  and  human  guilt,  that  give  me  the  most 
appalling  views  of  our  situation.  No,  it  is  the  means  which 
were  thought  necessary  by  infinite  wisdom  to  save  us  from  that 
situation.  I  know  that  God  would  not  leave  heaven  for  a  slight 
cause.  I  know  that  the  Creator  would  not  be  born,  and  suffer, 
and  die,  unless  some  most  tremendous  exigency  demanded  it. 
And  when  I  am  told  that  the  situation  of  man  was  so  hopeless, 
so  deplorable,  as  to  render  such  means  necessary  for  his  deliv- 
erance, then,  then  I  view  our  situation  as  terrible  indeed.  I  see 
the  dreadfulness  of  our  fate  in  the  means  employed  to  rescue  us 
from  it.  My  hearers,  you  would  in  other  cases,  reason  in  a 
similar  manner.  Were  either  of  you  sick,  and  should  your 
friends  at  a  vast  expense  send  to  a  great  distance  for  a  most 
skilful  physician,  you  would  conclude  at  once,  that  they  consid- 
ered your  disease  as  exceedingly  dangerous ;  your  fears  would 
be  excited,  and  you  would  readily  submit  to  every  means  which 
might  possibly  effect  a  cure.  Why  then,  when  you  see,  not  a 
prophet,  not  an  angel,  but  the  eternal  Son  of  God,  the  Creator, 
Upholder,  and  Governor  of  the  world,  sent  from  heaven  to  cure 
you,  will  you  not  reason  and  act  in  a  similar  manner?  Why 
not  say,  if  my  own  merits,  if  a  man,  if  an  angel  could  have 
saved  me,  Jesus  Christ  would  never  have  come  forth  from  his 
Father  into  this  world  to  do  it.  Why  not  believe  that  there  is 
none  other  name  given  under  heaven  among  men,  whereby  you 
can  be  saved.  And  why  not  receive  thankfully,  and  at  once, 
this  great  Physician,  and  submit  to  the  means  of  cure  which  he 
prescribes?  Remember  that  if  you  neglect  to  do  this,  you  will, 
you  must  be  left  in  that  awful  situation,  and  exposed  to  that 
tremendous  doom  from  which  Jesus  Christ  came  to  save  sinners. 
Remember,  that  that  doom  will  be  aAvfully  aggravated  by  your 
neglect  of  such  a  Saviour.  Remember  that,  if  you  reject  him, 
there  remaineth  no  more  sacrifice  for  sin,  but  a  certain  fearful 
looking  for  of  judgment  and  fiery  indignation.  To-day,  then, 
if  ye  will  hear  his  voice  harden  not  your  hearts. 


AND  RETURN. 


525 


That  you  may  be  induced  to  do  this,  permit  me  to  remind 
you, 

3.  Of  the  certainty  which  attends  every  truth  revealed  to  us 
by  the  Lord  Jesus  Christ.  You  sometimes  say,  at  least  in  your 
hearts,  no  man  has  ever  returned  from  the  other  world  to  give 
us  any  information  of  what  awaits  us  there,  or  even  to  assure 
us  of  its  existence.  We  cannot  then  be  certain  that  there  is 
another  world,  or  a  day  of  judgment,  or  a  heaven,  or  a  hell.  If 
indeed  one  would  rise  from  the  dead,  and  assure  us  that  he  had 
seen  and  known  all  these  things,  we  might  believe.  But,  my 
hearers,  something  far  more  satisfactory  than  this  has  been 
done.  Not  a  man  merely,  but  the  Son  of  God,  our  Creator,  our 
future  Judge,  has  come  from  the  other  world  to  this,  on  purpose 
to  reveal  it  to  us,  to  bring  life  and  immortality  to  light.  He 
came  directly  from  the  bosom  of  his  Father,  and  is  therefore, 
intimately  acquainted  with  all  his  counsels  and  designs.  He 
came  from  that  very  heaven  which  he  revealed  to  us ;  and  lest 
we  should  refuse  to  give  him  credit,  he  by  his  miracles  fixed  the 
broad  seal  of  heaven  to  his  doctrines.  Lest  even  this  should  be 
insufficient,  the  eternal  Father,  by  an  audible  voice  from  heaven 
exclaimed.  This  is  my  beloved  Son:  Hear  ye  him;  that  is, 
yield  full  credit  to  all  which  he  reveals;  yield  implicit  obedience 
to  all  his  commands.  And  how  much  better,  how  much  more 
satisfactory  is  this,  than  would  be  the  report  of  some  fallible 
mortal,  returning  from  the  other  world,  who  might  be  deceived 
himself,  or  wilfully  deceive  us.  My  hearers,  if  you  will  not 
yield  to  this  evidence,  if  you  will  not  believe  the  Lord  Jesus 
Christ  who  came  from  heaven,  and  is  returned  to  heaven,  most 
certainly  you  would  not  be  persuaded,  though  one  rose  from  the 
dead.  You  must  however  do  as  you  please ;  but  for  us,  I  speak 
in  the  name  of  all  his  real  disciples,  until  j'^ou  can  show  us  a 
better,  a  more  infallible  Teacher,  we  must  and  will  follow  him. 
Nor  are  Ave  ashamed  to  avow  our  faith.  No;  we  exult  and 
glory  in  it.  We  triumph  while  we  point  to  the  strong  founda- 
tions qf  our  belief,  and  build  upon  them  our  eternal  hopes.  We 
can  look  up  and  say,  to  our  ascended  Saviour,  Lord,  we  believe 
and  are  sure  that  thou  art  the  Christ  the  Son  of  the  living  God. 
And  we  know  experimentally  the  truth  of  the  apostle's  asser- 
tion, He  that  believeth  on  the  Son  of  God  hath  the  witness  in 
himself;  a  witness,  which  cannot  deceive  him.    Tell  us  not 


526 


Christ's  mission 


then  of  the  vain  opinions,  the  endless  conjectures  of  ignorant, 
fallible,  short-sighted  men,  groping  in  midnight  darkness.  Tell 
lis  not  of  conjectures,  when  we  have  certainty.  Every  thing 
which  Christ  has  revealed  respecting  the  other  world,  is  fixed, 
established,  certain.  It  is  no  longer  a  matter  of  doubt  or  dis- 
pute. We  rely  upon  it,  as  if  we  had  ourselves  visited  the  other 
world,  and  seen  all  which  he  reveals.  We  venture  our  all  upon 
it.  We  renounce  things  which  we  have  seen  for  things  M'hich 
we  have  not  seen  :  and  while  we  believe,  we  find  our  Saviour's 
declaration  verified.  I  am  come  a  light  into  the  world,  that  he 
who  believeth  in  me  should  not  walk  in  darkness  but  have  the 
light  of  life.  Hence  too,  we  firmly  believe  that  he  will  again 
visit  our  world  as  its  Judge,  that  to  them  Avho  look  and  wait  for 
him  he  will  appear  the  second  time  without  sin  unto  salvation. 
He  has  assured  us  that  he  will,  and  we  can  rely  confidently 
upon  his  word.  Nor  is  it,  even  humanly  speaking,  one  half  so 
improbable  that  he  will  come  the  second  time,  as  it  was  that  he 
would  come  the  first.  It  appears  far  less  astonishing  that  he 
should  come  as  God  to  judge  the  world,  than  that  he  should 
come  as  man  to  die  for  tlio  world.  And  being  assured  that  he 
did  come  once,  we  feel  assured  that  he  will  come  again.  Mean- 
while in  obedience  to  his  commands,  we  will,  by  eating  of  this 
bread  and  drinking  of  this  cup,  assist  in  showing  forth  his  death 
till  he  shall  come. 

4.  How  real,  how  accessible,  and  how  near  to  us,  my  Chris- 
t'  tian  friends,  does  heaven  appear,  viewed  in  the  light  of  this 
subject.  When  we  hear  our  Saviour,  our  Head  speak  of  com- 
ing from  heaven  into  this  world,  and  returning  from  this  world 
to  heaven,  it  is  like  hearing  a  friend  speak  of  going  to  Europe 
and  returning  home.  We  have  as  much  reason  to  regard  heaven 
as  a  reality,  as  we  have  to  regard  Europe  as  a  reality ;  nay  we 
have  more,  for  surely  our  Saviour's  testimony  is  more  satisfac- 
tory, more  infallible,  than  that  of  all  the  men  who  ever  returned 
from  Europe.  And  as  our  Saviour  returned  to  heaven,  he  is 
now  in  heaven,  he  appears  there  for  us,  as  our  Advocate,  our 
representative,  our  forerunner.  Whither  the  head  is  gone,  all 
the  members  must  in  due  time  follow.  I  will,  he  said,  in  his 
dying  prayer,  — Father,  I  will  that  those  whom  thou  hast  given 
me,  be  with  me,  where  I  am,  that  they  may  behold  my  glory. 
Yes,  he  wills  it,  and  it  shall  be  done.    Soon  will  your  disem- 


AND  RETURN. 


bodied  spirits,  freed  from  all  imperfection,  follow  your  ascended 
Head  and  Lord,  to  mansions  above,  mansions  which  he  is  even 
now  preparing  for  you ;  and  there  shall  you  be  forever  with  the 
Lord.  Comfort  and  encourage  one  another  then  with  these 
words.  Place  your  affections,  not  on  things  below,  but  on  things 
above,  where  Christ  sitteth  at  the  right  hand  of  God ;  and  Hve 
in  such  a  manner  that  you  may  be  always  able  to  say  with  an 
old  disciple.  My  Head  is  in  heaven,  my  heart  is  in  heaven,  and 
ere  long  I  shall  myself  be  there. 

To  conclude:  Gladly,  most  gladly,  my  impenitent  hearers, 
would  I  say  something  to  render  this  subject  profitable  to  you ; 
for  the  subject  of  the  last  Sabbath,  the  never  dying  worm,  and 
the  unquenchable  fire,  are  still  before  me.  I  see  a  vast  and  most 
expensive  apparatus  of  means  employed  to  open  a  way  for  your 
escape  from  that  fate.  I  see  heaven  opening,  your  Creator  de- 
scending, angels  attending  him  down,  and  all  their  enraptured 
hosts  exclaiming,  Mortals,  we  bring  you  glad  tidings  of  great 
joy ;  unto  you  is  born  a  Saviour.  I  see  this  Saviour  living, 
teaching,  working  miracles,  dying  on  the  cross;  reascending  to 
heaven.  I  see  his  heralds  sent  out  to  proclaim  these  facts,  to 
offer  peace  and  pardon  and  salvation  to  dying  men,  I  turn 
with  anxious  eagerness  to  you,  to  see  how  you  are  afiected  by 
all  this;  and  alas,  I  find  you  scarcely  affected  at  all.  I  find 
you  paying  no  regard  to  all  these  wonders,  taking  no  pains  to 
secure  this  great  salvation ;  but  eager  in  the  pursuit  of  trifles, 
and  pursuing  that  very  course,  which,  your  future  Judge  has 
most  explicitly  declared,  will  terminate  in  everlasting  woe.  My 
hearers,  do  you  believe  there  ever  was  such  a  person  as  Jesus 
Christ  ?  Do  you  believe  that,  standing  in  the  midst  of  his  dis- 
ciples, he  said,  I  came  forth  from  the  Father  and  am  come  into 
the  world,  and  again  I  leave  the  world  and  go  to  the  Father. 
If  you  believe  this,  you  must  believe  that  everything  which  he 
said,  was  infallibly  true,  and  will  infallibly  be  accomplished. 
You  must  believe  that  he  is  now  at  the  right  hand  of  God,  that 
he  is  speaking  to  you  in  his  word,  and  that,  if  they  escaped  not 
who  refused  to  hear  him  when  he  spake  on  earth,  much  more 
will  you  not  escape,  if  you  turn  away  from  him  speaking  from 
heaven.  But  why  do  I  ask  whether  you  believe  these  things? 
The  conduct  of  many  among  you  declares,  with  ten  thousand 
voices,  that  you  do  not  believe  them,  or  that,  if  you  have  any 


528  Christ's  mission  and  return. 

faith  in  them,  it  is  only  that  cold  speculative  faith,  which  being 
without  works  is  dead.  Did  you  believe  them,  nothing  on  earth, 
nothing  that  you  ever  heard  or  saw,  would  appear  so  interesting, 
so  affecting.  Then,  instead  of  seeing  you  crowding  away  from 
the  table  of  Christ,  we  should  see  you,  with  deep  interest  in 
your  countenances  and  strong  affection  in  your  hearts,  coming 
around  it  to  commemorate  a  crucified  and  ascended  Saviour. 
But  as  It  is,  we  can  only  say  to  you.  He  that  believeth  on  the 
Son  hath  everlasting  life ;  and  he  that  believeth  not  the  Son 
shall  not  see  life,  but  the  wrath  of  God  abideth  on  him. 


SERMON  XCII. 


HOLINESS  TO  THE  LORD. 


Li  that  (lay  slinll  there  be  upon  the  hells  of  the  horses,  holiness  nnto  the 
Lord;  and  tlie  pots  in  the  Lord's  house  shall  he  Wke  the  howls  before  the 
altar.  Yea,  every  pot  in  Jerusalem  and  in  Judah  shall  be  holiness  unto 
the  Lord  of  Hosts  ;  and  all  they  that  sacrifice  shall  come  and  take  of  them, 
and  seethe  therein;  and  in  that  day  there  shall  he  no  more  the  Canaanite 
in  the  house  of  the  Lord  of  Hosts.  —  Zf.chariah  xiv.  20,  21. 

You  ncod  not  be  told,  my  friends,  that  the  prophets  and  apos- 
tles often  speak  of  a  glorious  day,  wliich  is  to  dawn  upon  the 
church  in  the  latter  ages  of  the  world.  Respecting  this  glorious 
day  two  things  are  predicted  in  the  chapter  before  us.  In  the 
first  place,  we  are  told  that  the  true  religion  shall  then  univer- 
sally prevail.  In  that  day  the  Lord  shall  be  king  over  all  the 
earth  ;  and  there  shall  be  one  Lord  and  his  name  one.  In  the 
second  place,  it  is  predicted  that  Christians  shall  make  much 
greater  attainments  in  religion,  and  that  its  sanctifying  influence 
shall  pervade  all  the  common  concerns  and  employments  of 
life:  In  that  day  shall  there  be  upon  the  bells  of  the  horses, 
Holiness  unto  the  Lord ;  and  the  pots  in  the  Lord's  house  shall 
be  like  the  bowls  before  the  altar;  yea,  every  vessel  in  Jerusa- 
lem and  in  Judah  shall  be  holiness  unto  the  Lord  of  Hosts;  and 
all  they  that  sacrifice  shall  come  and  take  of  them  and  seethe 
therein.  To  show  more  particularly  what  these  prophetic  ex- 
pressions imply,  and  what  will  be  the  state  of  the  world  when 
they  are  fulfilled,  is  my  present  design. 
VOL.  in.  67 


630 


HOLINESS    TO   THE  LORD. 


1.  These  expressions  imply  that,  when  the  day  here  predict- 
ed arrives,  all  the  common  business,  employments  and  actions 
of  men  shall  be  performed  with  as  much  seriousness  and  devo- 
tion to  God,  as  the  most  pious  Christians  now  feel  when  engaged 
in  the  most  solemn  duties  of  religion.  Upon  the  very  bells,  or 
as  the  word  sometimes  signifies,  upon  the  harness  of  the  horses, 
and  upon  all  the  vessels  which  are  employed  for  domestic 
purposes,  shall  be  inscribed  holiness  to  the  Lord.  In  this  pas- 
sage a  part  is  by  a  common  figure  of  speech  put  for  the  whole. 
A  great  part  of  the  common  business  of  life  is  carried  on  by  the 
help  of  those  domesticated  animals  which  God  has  appointed 
to  be  the  servants  of  man.  They  are  our  companions  and 
assistants  in  almost  all  our  labors.  We  employ  them  in  culti- 
vating the  ground,  in  carrying  home  its  produce,  in  the  removal 
of  all  heavy  bodies,  in  the  erection  of  our  habitations,  in  con- 
veying us  from  place  to  place,  and  for  various  other  purposes 
which  it  is  needless  to  particularize;  nor  do  we  unfrequently 
make  use  of  them  for  purposes  of  relaxation  and  amusement. 
And  while  the  labors  of  men  abroad  are  principally  carried  on 
by  the  assistance  of  these  animals,  the  female  sex  at  home  are 
no  less  occupied  with  the  various  utensils  which  the  ingenuity 
of  man  has  contrived  for  the  convenience  of  civilized  domestic 
life.  By  the  bells  of  the  horses,  therefore,  is  here  meant,  all  the 
business  of  life  in  which  men  are  engaged  abroad  ;  and  by  the 
cups  or  vessels,  all  the  employments  Avhich  occupy  the  female 
sex  at  home.  Upon  all  these,  upon  all  the  daily  employments 
of  both  sexes  shall  be  inscribed  holiness  to  the  Lord. 

That  we  may  understand  the  import  of  this  expression,  it  is 
necessary  to  recollect  that,  when  the  Jewish  high  priest  was  en- 
gaged in  the  duties  of  his  sacred  office,  and  especially  when  he 
went  into  the  Holy  of  holies  to  burn  incense,  he  was  command- 
ed to  wear  upon  his  forehead  a  mitre  with  the  words,  Holiness 
to  the  Lord,  engraven  upon  it  in  letters  of  gold.  By  this  in- 
scription both  the  high  priest  himself,  and  all  who  read  it,  were 
forcibly  reminded,  that  the  God  whom  he  served  was  a  holy 
God,  anJ  that  holiness  becomes  his  house,  his  service,  and  his 
worshippers  forever.  If  he  ever  felt  serious  and  devout,  if 
would  be  when  he  wore  this  inscription  upon  his  forehead. 
But  in  the  day  of  which  we  are  speaking,  this  inscription  shall 
be  upon  the  harness  of  the  horses,  and  upon  the  utensils  em- 


HOLINESS    TO  THE  LORD. 


531 


ployed  in  domestic  life;  that  is,  as  we  have  already  observed, 
upon  all  the  daily  business,  and  employments  of  both  sexes. 
We  are  not,  however,  to  suppose  that  the  letters  which  compose 
these  words  are  actually  to  be  written  there.  The  meaning  of 
this  prediction  evidently  is,  that,  while  persons  are  engaged  in 
all  the  common  business  and  concerns  of  life,  whether  at  home 
or  abroad,  whether  in  the  house  or  by  the  way,  they  shall  feel 
as  serious,  as  devout,  as  much  engaged  in  in  the  service  of  God, 
as  did  the  Jewish  high  priest,  when  he  wore  that  sacred  inscrip- 
tion upon  his  forehead.  The  merchant  at  his  desk,  the 
mechanic  in  his  shop,  the  mariner  in  his  vessel,  the  husband- 
man in  his  field,  the  traveller  on  his  journey,  and  the  female  at 
home,  shall  have  such  a  constant  realizing  sense  of  the  presence 
and  perfections  of  God,  and  such  love,  confidence,  and  rever- 
ence in  exercise  towards  him,  as  will  lead  them  to  do  every 
thing  in  a  holy  manner  and  with  a  view  to  his  glory.  Every 
thing  will  then  be  sanctified  by  the  word  of  God  and  prayer. 
Keligion  will  then  not  be  confined,  as  it  too  often  is  now,  to  the 
closet  and  the  house  of  God :  but  she  will  walk  abroad,  pervad- 
ing every  place  with  her  blessed  influence,  and  cheering  happy 
man  in  all  his  employments  with  her  heavenly  smiles  and  heart- 
enlivening  consolations.  Men  will  then  labor  as  Adam  did  in 
paradise,  where  labor  was  rest,  and  employment,  and  pleasure. 
Friends  and  acquaintances  will  then  meet,  as  Christians  now 
meet,  to  serve  and  praise  God  ;  every  meeting  will  be  a  religious 
meeting ;  men  will  then  speak  of  the  things  of  God,  as  the 
Jews  were  commanded  to  do,  in  the  house  and  by  the  way, 
when  they  sit  down  and  when  they  rise  up,  and  conversation 
on  earth  will  be  like  the  converse  of  saints  and  angels  in  heaven. 

Then  there  will  be  no  idle  or  profane  language,  no  evil  speak- 
ing or  slander  heard ;  for  the  law  of  love  will  be  in  the  heart, 
and,  of  course,  the  law  of  kindness  will  dwell  on  the  lips. 
Then  too,  the  press,  as  well  as  the  tongue,  will  be  sanctified. 
As  men  will  learn  war,  so  the  press  will  tell  of  war,  no  more ; 
but  periodical  publications  will  then  spread  abroad  the  politics, 
the  laws,  and  the  triumphs  of  the  Redeemer's  kingdom.  Books 
will  no  longer  contain  poison  for  the  soul,  or  fuel  for  hateful 
passions;  but  be  streams  flowing  from  the  fountains  of  life  and 
truth.  Then  too,  all  the  domestic  relations  will  be  sanctified. 
Husbands  and  wives,  parents  and  children,  brothers  and  sisters, 


532 


HOLINESS    TO    THE  LORD. 


masters  and  servants,  will  then  love  one  another  out  of  a  pure 
heart  fervently,  as  members  of  the  same  body,  and  fellow  heirs 
of  the  same  heaven.  The  heart  which  says  to  God,  our  Father 
ill  heaven,  will  of  course  consider  men  as  brethren  upon  earth. 
Man  will  then  never  meet  an  enemy  in  man,  but  a  friend,  and, 
what  is  more,  a  Christian  friend.  But  time  forbids  us  to  en- 
large. Suffice  it  to  say,  that  all  the  common  affairs  of  life  will 
then  be  performed  better  than  the  most  sacred  religious  duties 
now  are.  Thus  every  thing  will  be  turned  to  gold.  Some 
faint  traces  of  such  a  state  of  things,  faint  however  indeed,  we 
find  in  the  better  ages  of  the  Jewish  commonwealth.  For  in- 
stance, when  Boaz  visited  his  reapers  in  the  field,  we  find  him 
saying  to  them.  The  Lord  be  with  you ;  while  they  replied  to 
him,  The  Lord  bless  thee.  Such  will  be  the  language  univer- 
sally heard  in  the  day  of  which  we  are  speaking  ;  and  however 
nauseous  and  disgusting  such  expressions  may  seem,  when  con- 
sidered as  the  cant  of  formality  and  hypocrisy,  which  speaks 
without  feeling,  they  appear  very  different,  viewed  as  the  real 
language  of  the  heart.  Some  such  expressions  are  in  common 
use  among  ourselves,  though  the  real  meaning  is  unknown,  or 
forgotten,  by  thousands  who  adopt  them.  The  term  Adieu,  for 
instance,  signifies,  I  commend  you  to  God  ;  and  even  the  com- 
mon expression.  Good  bye,  is  an  abbreviation  or  corruption  of 
the  pious  wish,  God  be  with  you.  We  mention  these  instances 
merely  to  show  how  the  influence  of  religion  will  pervade  even 
the  common  forms  and  ceremonies  of  society,  in  the  day  of 
which  we  are  speaking. 

2.  In  that  day,  every  house,  every  shop,  and  the  whole  world 
itself,  will  be  a  house  of  God,  a  temple  consecrated  to  his  praise. 
A  temple  is  a  place  consecrated  and  devoted  to  God  for  religious 
purposes.  But  in  that  day  every  house  will  be  such  a  place ; 
every  man  will  be  a  priest  in  his  house,  to  offer  up  spiritual  sa- 
crifices of  prayer  and  praise,  and  to  teach  his  children  and 
domestics  the  right  knowledge  of  God  ;  and  every  domestic  em- 
ployment will  be  attended  to,  with  such  devotional  feelings  and 
exercies  as  are  now  felt  by  pious  Christians  in  the  house  of  God. 
Wherever  smoke  ascends  to  heaven  from  the  habitations  of 
men,  there  the  incense  of  prayer  and  praise  will  ascend  with  it, 
as  the  prayers  of  the  Jews  ascended  with  the  smoke  of  their 
burnt  offerings. 


HOLINESS     TO    THE  LORD. 


633 


In  that  day,  every  building  erected  for  the  purpose  of  labor 
or  merchandise  will  be  such  a  place  ;  for  every  man  will  con- 
secrate his  labors  and  his  gains  to  God,  and  present  himself  as 
a  living  sacrifice,  holy  and  acceptable  to  God,  to  be  employed 
in  his  work.  Then  every  vessel  will  be  such  a  place,  in  which 
those  that  see  God's  works  in  the  deep  shall  praise  him  for  the 
greatness  of  his  power :  in  which  prayers  and  thanksgivings 
will  take  the  place  of  those  oaths  and  curses  by  which  they  are 
now  but  too  often  profaned.  Then  the  whole  earth  shall  be 
such  a  place ;  for  it  shall  be  full  of  the  knowledge  of  God,  as 
the  waters  cover  the  seas ;  and  neither  the  sun  by  day,  nor  the 
moon  and  stars  by  night,  when  they  look  down  upon  the  earth, 
shall  behold  any  thing  transacted  on  its  surface  which  is  not 
done  to  God's  glory,  which  is  not  a  duty  of  religion.  Then  all 
the  race  of  men  will  unite  with  the  inanimate  creation,  in  cele- 
brating the  high  praises  of  God,  making  sweet  melody  in  their 
hearts  unto  the  Lord. 

3.  Every  day  will  then  be  like  a  Sabbath.  This  day  is  now 
separated  from  the  days  of  labor,  for  devotional  purposes,  and 
the  more  solemn  performance  of  religious  duties.  But  when 
every  house  shall  become  a  temple,  when  every  thing  shall  be 
done  in  a  devotional  manner,  when  all  our  daily  actions  shall 
be  performed  with  more  love  and  zeal  than  our  religious  duties 
are  now ;  then,  it  is  evident,  every  day  will  be  like  a  Sabbath 
and  much  more  holy,  than  our  best  Sabbaths  are  now.  All  our 
time  will  then  be  given  to  God,  and  a  continual  Sabbath  on 
earth  will  be  at  once  an  earnest,  and  a  preparation  for  an  eter- 
nal Sabbath  in  heaven. 

4.  In  that  day,  every  common  meal  will  be  what  the  Lord's 
supper  is  now.  This  is  evidently  implied  in  an  expression  of 
the  prophet  in  our  text.  After  informing  us,  that  every  vessel 
in  Jerusalem  and  in  Judah  shall  be  holiness  to  the  Lord,  he 
adds,  and  all  they  that  sacrifice  shall  come  and  take  of  them, 
and  seethe  therein.  You  need  not  to  be  told  that,  under  the 
Jewish  dispensation,  all  the  vessels  and  utensils  employed  in 
sacrificing  to  God,  were  solemnly  consecrated  to  this  service, 
and  considered  as  holy;  and  if  any  man  presumed  to  use  either 
common  fire,  or  any  other  vessels,  in  offering  sacrifice  to  God, 
he  was  instantly  struck  dead  for  his  presumption.  But  it  is 
foretold  that,  in  the  day  of  which  we  are  speaking,  men  shall 


634 


HOLINESS    TO    THE  LORD. 


take  the  common  vessels  which  are  employed  for  domestic  pur- 
poses, and  use  them  for  sacrifice;  and  this  intimates,  that  all 
these  vessels  shall  then  be  as  holy  as  the  vessels  of  the  sanctua- 
ry which  had  been  solemnly  consecrated  to  the  service  of  God ; 
or,  to  use  language  more  suited  to  the  dispensation  under  which 
we  live,  every  vessel  shall  be  like  the  sacramental  vessels,  and 
every  table  like  the  Lord's  table.  Now  when  this  shall  be  the 
case,  when  every  day  shall  be  like  a  Sabbath,  when  every  house 
shall  be  like  a  temple,  when  every  man  shall  be  like  a  minister 
in  his  own  house,  and  all  the  domestic  utensils  holy,  then,  of 
course,  every  common  meal  will  be  like  the  Lord's  supper.  Per- 
sons will  then  partake  of  every  refreshment  with  as  much 
gratitude  and  love  to  Christ,  and  with  as  feeling  a  remembrance 
of  his  dying  love,  as  the  most  pious  Christians  now  feel  at  his 
table :  and  when  persons  invite  each  other  to  a  feast,  it  will  be 
like  the  solemn  meeting  of  a  church  to  commemorate  their 
Saviour's  death.  In  a  word,  whether  men  eat,  or  drink,  or 
whatever  they  do,  they  will  then  do  all  to  the  glory  of  God, 
and  in  the  name  of  the  Lord  Jesus  Christ. 

5.  Though  every  place  and  every  employment  will  then  be 
holy,  and  every  day  like  a  Sabbath,  yet  the  distinction  which 
now  prevails  between  the  house  of  God  and  other  places,  and 
between  the  Sabbath  and  other  days,  will  still  be  kept  up. 
This  is  plainly  intimated  in  another  parf  of  our  text,  where  we 
are  told,  that  the  pots  in  the  Lord's  house  shall  be  like  the  bowls 
before  the  altar.  Though  all  the  vessels  of  the  sanctuary  were 
holy,  yet  some  of  them  were  considered  as  much  more  so  than 
others.  The  bowls  before  the  altar,  for  instance,  which  were 
employed  to  contain  the  holy  incense,  or  to  receive  the  blood  of 
sacrifices,  were  considered  as  more  holy  than  the  pots  or  jars 
which  received  the  ashes  and  other  substances  which  were  to 
be  carried  away,  because  they  were  put  to  a  more  sacred  use. 
The  meaning  of  this  expression,  then,  evidently  is,  that  those 
things  which  are  now  considered  as  holy  shall,  in  the  day  of 
which  we  are  speaking,  be  much  more  so.  The  Sabbath  shall 
be  far  more  strictly  observed  ;  the  worship  of  God  performed  in 
a  much  more  solemn  manner ;  the  temple  of  God  frequented 
with  far  greater  seriousness  and  devotion,  than  is  at  present  the 
case;  and  thus  the  difference  between  the  house  of  God  and 
other  places,  between  the  Sabbath  and  other  days,  and  between 


HOLINESS    TO     THE  LORD. 


535 


the  worship  of  God,  and  other  employments,  will  still  be  as 
great,  as  it  is  now.  The  influence  of  religion  will  be  feit  in  ev- 
ery place,  and  in  every  employment;  but  it  will  still  be  felt  most 
powerfully,  as  it  is  now,  at  those  times  and  in  those  places, 
which  are  especially  set  apart  for  devotional  purposes. 

Lastly;  when  this  day  arrives,  there  will  be  no  insincere 
worshippers  found  in  God's  house,  no  hypocritical  professors  in 
his  church ;  for  our  text  assures  us,  that  there  shall  no  more  be 
the  Canaanite  in  the  house  of  the  Lord.  The  hypocritical  Jews 
were  called  Canaanites,  because,  like  those  idoiators,  they  wor- 
shipped false  gods,  though  they  professed  to  worship  none  but 
the  true.  When  therefore  it  is  said,  There  shall  be  no  more  the 
Canaanite  in  the  house  of  the  Lord,  the  meaning  is,  that  there 
shall  be  no  formal,  insincere  worshippers  in  the  house  or  church 
of  God.  Then  the  whole  congregation  shall  compose  the 
church,  and  the  church  shall  include  none  but  the  real  disciples 
of  Christ.  Agreeably,  we  find  the  prophet  Isaiah  thus  address- 
ing the  church  by  the  name  of  Jerusalem,  Rejoice,  O  Jerusalem, 
the  holy  city ;  for  from  henceforth  there  shall  no  more  come 
into  thee,  the  uncircumcised  and  the  unclean. 

Thus,  my  friends,  have  I  considered  the  expressions  which 
compose  our  text,  and  endeavored  to  show  what  they  imply.  I 
am  aware,  that  the  picture  which  has  been  drawn  will  appear 
to  many  of  you  visionary  and  exaggerated,  and  you  will  say, 
at  once,  that  it  can  never  be  realized.  And  yet  my  friends,  we 
have  said  nothing  more  than  the  word  of  God  commands,  noth- 
ing more  than  every  professor  of  Christianity  is  commanded  to 
seek,  nothing  more  than  he  promises  to  aim  at.  We  are  com- 
manded, and  Christians  promise,  to  strive  to  be  holy,  as  God  is 
holy,  to  do  every  thing  in  word  and  deed  in  the  name  of  the 
Lord  Jesus,  and  whether  they  eat  or  drink,  or  whatever  they 
do,  to  do  all  to  the  glory  of  God.  They  are  commanded  to 
adorn  the  doctrine  of  God  their  Saviour  in  all  things ;  to  be  in 
the  fear  of  the  Lord  all  the  day  long;  to  pray  without  ceasing; 
to  set  the  Lord  ever  before  them;  and  even  servants  are  expressly 
required  to  do  whatever  they  do  heartily,  as  unto  the  Lord  and 
not  unto  men,  knowing  that  they  serve  the  Lord  Christ.  And, 
my  friends,  the  influence  of  rehgion  naturally  leads  to  all  this, 
and  nothing  more  is  necessary  to  produce  just  such  a  state  of 
things  as  we  have  described,  than  a  proper  degree  of  faith  in 


536 


HOLINESS     TO  THELOKD. 


the  word  of  God.  If  all  men  had  that  faith,  God  and  Christ 
and  heaven  and  hell  would,  at  all  times,  be  realities  to  their 
minds;  and,  of  course,  affect  them  as  such  realities  ought  to  do. 
Men  would  then  see  God  every  where,  in  all  his  works ;  they 
■would  see  from  what  Christ  has  redeemed  them;  and  of  course, 
their  reverence,  and  gratitude,  and  love  would  be  always  in 
fervent  and  living  exercise.  I  believe  no  person  will  doubt  that.* 
if  all  men  were  such  Christians  as  St,  Paul  was,  a  great  part, 
if  not  all  that  has  now  been  said,  would  be  witnessed  among  us. 
And  it  becomes  us  to  remember  that  God  can  give  all  men  as 
much  grace  as  he  gave  Paul;  and  he  has  said  that  he  will  bring 
all  this  to  pass:  and  tlicrefore  he  will.  Is  any  thing  too  hard 
for  God?    Hath  he  said,  and  shall  he  not  do  it? 

Application.  1.  From  this  subject,  my  Christian  friends,  we 
may  learn  our  great  and  innumerable  deficiencies,  and  how 
wretchedly  we  live,  in  comparison  with  the  manner  in  which  we 
ought  to  live.  If  it  is  the  natural  tendency  of  religion  to  produce 
such  a  state  of  things  as  has  now  been  described,  then  it  is  evi- 
dent that  the  best  of  us  scarcely  yet  know  what  religion  is. 
And  who  of  you  will  say,  that  this  is  not  the  natural  tendency 
of  religion?  Did  not  Christ  give  himself  for  us,  that  he  might 
redeem  us  unto  himself,  a  peculiar  people,  zealous  of  good 
works  ?  Does  not  the  Bible  tell  us  that  Christians  are  a  chosen 
generation,  a  royal  priesthood,  to  show  forth  his  praise?  And 
will  you  pretend  that  the  motives  set  before  us  in  the  Bible  ought 
not  to  produce  such  effects  as  have  now  been  described?  The 
dying  love  of  Christ,  the  deliverance  from  eternal  misery,  ever- 
lasting happiness,  not  to  mention  the  great  increase  of  happiness 
such  a  life  would  produce  in  the  present  world.  Surely  these 
motives  are  sufficient,  if  we  did  but  feel  their  force,  to  lead  us 
to  live  as  has  now  been  described.  And  will  any  of  you  then 
complain,  because  we  think  the  church  are  but  little  engaged? 
Will  you  wonder  at  us  and  blame  us,  because  we  think  it  nec- 
essary to  urge  you  to  be  more  zealously  affected  in  the  pursuit 
of  religion?  You  may  indeed  justly  blame  us  for  not  living 
more  in  this  manner  ourselves,  and  say.  Physician,  heal  thyself. 
My  friends,  permit  us,  while  we  confess  our  innumerable  defi- 
ciencies publicly  to  declare  unto  you,  that  we  intend,  by  the 
grace  of  God,  to  make  at  least  an  effort  to  come  nearer  the  stand- 
ard which  we  have  now  described.    You  may  do  what  you 


HOLINESS    TO    THE  LORD. 


537 


please,  but,  as  for  me  and  for  my  house,  we  will  endeavor  thus  to 
serve  the  Lord.  And  who  is  wilhng  to  unite  with  us  in  making 
a  similar  attempt?  Who  of  you  will  endeavor  to  spend  every 
day,  as  a  Sabbath,  and  perform  every  act  to  the  glory  of  God  1 
Remember  that  we  have  now  great  encouragement  to  do  this, 
A  good  work,  a  blessed  change  has  evidently  begun.  Time 
was  when  magazines,  newspapers,  and  works  of  fiction  were, 
to  say  the  least,  far  from  being  religious  in  their  tendency.  But 
now  upon  many  of  them  Holiness  to  the  Lord  is  inscribed. 

But  perhaps  some  who  would  willingly  engage  in  this  attempt, 
have  been  so  much  discouraged,  and  led  to  entertain  so  many 
doubts  of  their  state,  by  what  has  been  said,  that  they  have  no 
courage  to  attempt  any  thing.       *  *  *  * 

2.  We  may  learn  from  this  subject  whether  we  have  any  re- 
ligion or  not.  Should  we  rejoice  in  such  a  state  of  things  as  has 
now  been  described  ?  If  we  should,  we  are  Christians,  for  no 
unholy  heart  could  be  happy  in  such  a  world  as  this  would  be, 
did  religion  thus  universally  prevail.  I  doubt  not  that  many 
in  this  assembly  have  felt,  while  listening  to  this  discourse,  that 
such  a  state  of  things,  as  we  have  described,  would  be  a  most 
melancholy  state  to  them;  they  have  felt  something  like  gloom 
overspread  their  minds  at  the  very  thought  of  it ;  and  not  for 
the  world  would  they  see  it  realized,  unless  their  own  feelings 
should  be  altered  in  a  corresponding  manner.  All,  therefore, 
who  would  heartily  rejoice  to  see  religion  thus  generally  prevail; 
all  who  feel  that  such  a  state  of  society  is  just  what  they  would 
desire  to  render  them  happy;  all  who  are  wishing  and  praying 
for  its  arrival,  are  certainly  Christians,  and  have  every  encour- 
agement to  press  forward  to  perfection. 

Lastly;  from  this  subject  we  may  learn  what  pleasures,  pur- 
suits, and  employments  are  really  laAvful  and  pleasing  to  God. 
Every  kind  of  amusement  which  would  prevail,  every  object  of 
pursuit  that  would  be  followed,  every  kind  of  employment  which 
would  afford  a  man  subsistence  in  such  a  state  of 'society  as  we 
have  described,  is  lawful  and  consistent  with  religion.  But  if 
there  be  any  pleasures,  pursuits,  or  employments,  which  such  a 
universal  prevalence  of  religion  would  banish  from  society,  it 
is  certain  that  they  are  inconsistent  with  religion,  and  therefore 
that  they  cannot  be  pleasing  in  the  sight  of  God.  It  is  also 
morally  certain  that  every  thing,  which  religion  would  banish, 

VOL  III  68 


538 


HOLINESS    TOTHE  LORD. 


directly  tends,  by  its  prevalence,  to  banish,  or  at  least  to  oppose 
religion.  Let  us  then  be  careful  to  pursue  and  indulge  in  noth- 
ing, which  is  inconsistent  with  the  universal  spread  of  Christi- 
anity ;  and  while  we  do  this  we  shall  certainly  be  in  the  way 
to  heaven,  and  shall  bring  down  heaven  to  dwell  with  us  on 
earth. 


SERMON  XCIII. 


THE  GLORY  WHICH  IS  DUE  TO  JEHOVAH* 


Give  unto  the  Lord,  ye  kindreds  of  the  people,  give  unto  the  Lord  glory  and 
strength.  Give  unto  the  Lord  the  gioiy  due  unto  his  name ;  bring  an  of 
fering,  and  come  before  him ;  worsliip  the  Lord  in  the  beauty  of  holiness. 
1  Chronicles,  xvi.  28,  29. 

The  sacred  song,  from  which  these  words  are  selected,  was 
composed  by  the  sweet  psahitiist  of  Israel,  in  honor  of  the  most 
interesting  and  joyful  event,  which  occurred  during  the  whole 
period  of  his  eventful  life.  The  event  to  which  we  allude  was, 
the  triumphant  removal  of  the  ark  of  God's  covenant,  the  symbol 
of  his  presence,  from  the  state  of  obscurity  in  which  it  had  re- 
mained for  many  years,  to  a  suitable  place  in  the  royal  city. 
To  the  psalm  which  David  composed  on  this  occasion,  no  higher 
or  more  appropriate  praise  can  be  given,  than  is  contained  in 
the  remark,  that  it  was  in  all  respects  worthy  of  the  occasion 
Avliich  called  it  forth.  He  seems  to  have  been  inspired,  while 
penning  it,  with  a  double  portion  of  that  Spirit  which  dictated 
all  his  psalms,  and  which  causes  them  to  resemble  the  songs 
that  are  sung  by  saints  and  angels  before  the  throne.  Sing  unto 
the  Lord,  he  exclaims,  all  the  earth,  show  forth  his  salvation  from 
day  to  day:  Sing  unto  the  Lord,  sing  to  him  sacred  songs,  talk  ye 

*  A  Thanksgiving  Sermon. 


540 


GLORY  DUE  TO  JEHOVAH. 


of  all  his  wondrous  works.  Give  thanks  unto  the  Lord,  call 
upon  his  name,  make  known  his  deeds  among  the  people.  Re- 
member the  marvellous  works  which  he  hath  done;  his  wonders 
and  the  judgments  of  his  mouth.  Declare  his  glory  among  the 
heathen,  his  marvellous  works  among  all  nations ;  for  great  is 
Jehovah  and  greatly  to  be  praised,  he  is  to  be  feared  above  all  gods; 
for  all  the  gods  of  the  people  are  vanity  and  a  lie,  but  Jehovah 
made  the  heavens.  Glory  and  honor  are  in  his  presence;  strength 
and  gladness  are  in  his  place.  Then  follow  the  words  of  our 
text.  Give  luito  Jehovah,  O  ye  kindreds  of  the  people,  give 
unto  Jehovah  glory  and  strength  ;  give  unto  him  the  glory  due 
unto  his  name.  Bring  an  offering  and  come  before  him  ;  wor- 
ship Jehovah  in  the  beauty  of  holiness. 

The  duties  which  all  the  kindreds  of  the  people,  or,  ifi  other 
Avords,  all  nations,  are  here  called  upon  to  perform,  are  precisely 
the  duties  for  the  public  performance  of  which,  this  day  is  set 
apart,  and  for  which  we  are  now  professedly  assembled.  Of 
these  duties  the  first  mentioned,  and  that  which  virtually  in- 
cludes them  all,  is,  to  give  unto  Jehovah  the  glory  which  is  due 
unto  his  name.  He  who  rightly  performs  this  duty  will  perform, 
not  only  the  appropriate  duties  of  a  day  of  public  thanksgiving, 
but  every  other  duty  which  God  requires  of  his  creatures;  for 
the  whole  preceptive  part  of  the  Bible  is  contained  in  this  one 
command,  Give  unto  Jehovah  the  glory  which  is  his  due.  To 
shew  what  it  is  to  do  this,  is  my  present  design. 

With  this  view  I  remark,  that  every  being  has  a  right,  and 
may  justly  claim,  to  be  regarded  and  treated,  by  all  who  know 
him,  in  a  manner  suited  to  the  nature  and  character  which  he 
possesses,  to  the  relations  and  offices  which  he  sustains,  and  to 
the  works  which  he  performs.  For  instance,  human  nature,  or 
the  nature  of  man,  is  of  a  higher  order  than  that  of  the  brutes. 
All  who  possess  this  nature  have,  therefore,  a  right  to  be  regard- 
ed and  treated  in  a  corresponding  manner.  Should  we  in  any 
instance,  disregard  this  right,  and  treat  a  man  as  if  he  were  a 
brute,  we  should  be  guilty  of  injustice,  we  should  not  give  him 
that  which  is  his  due.  Similar  remarks  may  be  made  respect- 
ing character.  If  any  being  possesses  a  lovely  character  he 
has  a  right  to  be  beloved ;  if  a  venerable  character,  he  has  a 
right  to  be  revered;  if  he  is  faithful  and  true,  he  has  a  just 
claim  to  our  belief  and  confidence.    There  are  also  offices  and 


GLORY    DUE     TO  JEHOVAH. 


541 


relations,  which  give  those  who  sustain  them  a  right  to  claim 
particular  services  and  affections  from  others.  A  man  who  sus- 
tains the  relation  of  a  father,  has  a  right  to  the  filial  affections 
of  his  children.  A  man  who  sustains  the  office  of  a  sovereign, 
has  a  right  to  the  obedience  of  his  subjects.  Finally,  there  are 
various  works  which  entitle  those  who  perform  them  to  be  re- 
garded with  suitable  affections.  One  who  performs  any  admi- 
rable work  has  a  claim  upon  our  admiration.  And  the  man  who 
performs  an  act  of  kindness,  has  a  right  to  expect  grateful 
returns. 

To  apply  these  remarks  to  the  case  before  us.  Jehovah  pos- 
sesses a  nature  and  character  peculiar  to  himself;  he  sustains 
various  offices  and  relations,  and  he  has  performed  many  works 
which  he  alone  could  perform.  On  all  these  accounts  something 
is  due  to  him  from  his  creatures.  And  when  we  regard  him 
with  such  affections,  and  yield  him  such  services,  as  his  nature, 
character,  offices,  and  works  deserve,  then  we  give  unto  him  the 
glory  which  is  due  to  his  name. 

1.  Let  us  inquire  what  is  due  to  Jehovah  on  account  of  his 
nature.  The  nature  of  any  being  is  that,  the  possession  of 
which  constitutes  him  what  he  is.  Thus  the  possession  of  hu- 
man nature  constitutes  a  man.  The  possession  of  angelic  nature 
constitutes  an  angel,  and  the  possession  of  a  divine  nature  con- 
stitutes God.  Now  the  nature  of  Jehovah  is  divine.  In  what 
it  consists,  or  what  is  its  essence,  we  cannot  indeed  tell.  We 
only  know  some  of  its  properties.  We  know  that  it  is  uncrea- 
ted, self-existent,  independent,  and  eternal.  It  could  have  no 
beginning;  for  there  is  no  cause  which  could  bring  a  divine 
nature  into  existence.  It  can  have  no  end  ;  for  there  is  no  cause 
which  can  put  a  period  to  the  existence  of  divinity.  And  as 
Jehovah  possesses  a  divine  nature,  so  he  alone  possesses  such  a 
nature.  He  is  not  only  God,  but  God  alone.  There  is  no  God 
before  him,  none  beside  him.  In  a  word,  he  is  the  only  being 
of  the  same  kind  who  now  exists,  who  ever  has  existed,  or  who 
ever  will  exist.  In  this  respect  he  differs  widely  from  all  other 
beings.  Of  those  who  possess  human  nature,  and  angelic  na- 
ture, the  number  is  great.  Of  course,  whatever  is  due  to  human 
or  angelic  nature  must  be  divided  among  a  great  number  of 
individuals.  Whatever  is  due  to  angelic  nature  must  be  divided 
among  all  the  angels.    But  with  respect  to  Jehovah  the  case 


642 


GLORY    DUE    TO  JEHOVAH. 


is  different.  He  has  no  partners  in  the  divine  nature.  Of 
course,  there  are  none  to  share  with  him  in  what  is  due 
to  that  nature.  All  that  is  due  to  divinity  is  due  to  him 
alone,  Avithout  division.  Here  then  is  a  being  who  deserves 
something  which  is  due  to  no  other  being  in  the  universe, 
who  may  justly  claim  to  be  regarded  with  affections  to 
which  no  other  being  has  any  title.  He  therefore  who  does 
not  give  something  to  Jehovah,  which  he  gives  to  no  other 
being,  does  not  give  unto  him  the  glory  which  is  his  due.  If  it 
be  asked,  what  must  be  given  to  Jehovah,  which  is  given  to  no 
other  being  ?  I  answer,  one  thing,  which  must  be  given  to  him 
alone,  is,  religious  worship  and  adoration.  Many  other  things 
indeed  are  his  due,  which  we  shall  have  occasion  to  notice;  but 
this  is  due  to  him,  considered  simply  as  a  being  who  is  by  na- 
ture God  over  all.  And  the  religious  worship  which  is  paid 
him  must  be  suited  to  his  nature.  He  is  by  nature  a  spirit,  and 
must  therefore,  as  our  Saviour  informs,  be  worshipped  in  spirit 
and  in  truth.  He  is  also  a  most  holy  Spirit,  and  must  therefore, 
to  use  the  language  of  our  text,  be  worshipped  in  the  beauty  of 
holiness,  in  the  exercise  of  all  those  holy  affections  which  con- 
stitute moral  beauty  and  excellence.  The  man  who  thus  wor- 
ships Jehovah,  the  man  whose  body,  soul,  and  spirit,  all  bow 
down  before  him  in  humble  prostration,  whose  understanding 
acknowledges  that  he  is  God  alone,  and  whose  heart  adores  him 
as  God  alone,  gives  unto  him  the  glory  which  is  his  due  on  ac- 
count of  his  nature. 

2.  Let  us  next  inquire  what  is  due  to  Jehovah  on  account  of 
the  character  which  he  possesses.  We  have  already  seen,  that 
every  being  may  justly  claim  to  be  regarded  with  affections, 
suited  to  his  character.  Now  the  character  of  Jehovah  is  abso- 
lutely perfect.  It  is  the  very  standard  of  perfection.  We  may 
safely  challenge  the  whole  created  universe  to  mention  or  con- 
ceive of,  a  single  beautiful,  amiable,  admirable,  or  venerable 
quality,  which  he  does  not  possess  in  an  infinite  degree.  Indeed 
it  is  certain  that  no  language  has  even  a  name  for  any  excellent, 
moral  or  intellectual  quality,  which  is  not  found  in  the  charac- 
ter of  Jehovah.  And  it  is  worthy  of  remark,  that  there  is,  in 
his  character,  something  which  is  suited  to  excite  every  proper 
atfection  of  which  the  human  soul  is  capable.  Are  we,  for  in- 
stance, capable  of  feeling  veneration  and  awe?    There  is  some- 


GLORY    DUE    TO  JEHOVAH. 


543 


thing  in  God's  character  which  is  suited  to  excite  these  emo- 
tions. Are  we  capable  of  feeling  admiration?  There  is  in  his 
character  every  thing  to  admire.  Are  we  capable  of  love  ?  In 
his  character  there  is  sufficient  to  raise  the  flame  of  love  to  the 
highest  pitch  of  intensity.  Are  we  capable  of  exercising  confi- 
dence? His  truth  and  faithfulness  may  well  lead  us  to  confide 
in  him.  Are  we  capable  of  hope  ?  His  mercy  is  well  suited  to 
excite  it.  And  can  it  be  necessary  to  remark  that,  if  any  being 
can  deserve  praise,  he  who  possesses  such  a  character  as  this 
deserves  it.  Is  it  not  most  evident  that  he  is  worthy  to  be  feared, 
and  venerated,  and  admired,  and  loved,  and  confided  in,  with 
all  the  heart  and  soul  and  mind  and  strength  7  Now  to  regard 
him  v/ith  all  these  affections,  and  to  express  these  affections  in 
fervent  humble  praise,  extolling  him  as  infinitely  great  and 
powerful  and  wise  and  good  and  merciful  and  true,  is  to  give 
him  the  glory  which  is  due  to  his  character.  Of  him  who  thus 
offers  praise,  God  says,  He  glorifieth  me. 

3.  Let  us  inquire  what  is  due  to  God  on  account  of  the  rela- 
tions and  offices  which  he  sustains.  The  first  and  principal 
relation  which  he  sustains  with  respect  to  us,  is,  that  of  a  Crea- 
tor to  his  creatures.  And  what  relation  can  be  more  sacred,  or 
invest  him  who  sustains  it  with  so  many  rights  as  this  ?  What 
is  not  due  from  us  to  him  who  is  at  once  the  Former  of  our  bod- 
ies, and  the  Father  of  our  spirits?  That  you  may  be  prepared 
to  answer  this  question,  suppose  yourselves  standing  by  the 
throne  of  God,  with  your  eyes  fixed  on  empty  space.  You  are 
told,  that  in  that  space.  God  is  about  to  exert  his  power.  He 
speaks, —  and  suddenly  a  shapeless  mass  of  dead,  inorganized 
matter  appears,  where  before  there  was  nothing.  He  speaks 
again,  and  this  shapeless  mass  assumes  the  form  and  counte- 
nance of  a  human  body,  with  all  its  limbs  and  organs  of  sen- 
sation. He  speaks  once  more,  and  an  immortal  spirit,  endued 
with  rational  faculties,  comes  into  existence  within  that  body, 
and  the  newly  created  being  awakens  to  conscious  existence,  and 
begins  to  exert  its  limbs  and  faculties.  Suppose  God  should 
then  reveal  himself  to  this  being,  and  say,  I  am  thy  Creator.  I 
called  into  existence  that  matter  which  now  forms  thy  body ;  I 
gave  it  its  form,  its  members,  its  senses,  and  I  breathed  into  it 
that  living,  conscious,  intelligent  spirit,  by  which  it  is  actuated 
and  controlled.    In  these  circumstances  what  should  be  the  feel- 


544 


GI-OKY    DUE     TO  JEHOVAH, 


ings  and  conduct  of  such  a  creature?  What  return  would  God 
have  a  right  to  expect  from  him  7  Wliat  return  would  you  ex- 
pect him  to  make?  Would  you  not  expect  to  see  him  fall  at  his 
Maker's  feet,  and  to  hear  him  say,  Lord  I  am  thine,  wholly  and 
forever  thine  ;  all  that  I  am,  all  that  I  can  ever  acquire,  is  thine. 
To  thee  I  consecrate  my  existence,  my  body,  my  soul,  with  all 
the  powers  of  both.  To  thee  alone  it  belongs  to  prescribe  the 
manner  in  which  I  shall  employ  them,  the  thoughts  and  feel- 
ings which  I  shall  exercise,  the  words  which  I  shall  utter,  and 
the  services  which  I  shall  perform.  Speak  Lord,  and  appoint 
me  my  duty,  for  thy  servant  heareth,  and  is  ready  to  obey? 
Language  like  this,  and  feeling  corresponding  with  this  language, 
you  would  surely  expect  from  such  a  creaiure,  in  such  circum- 
stances. And  should  he,  instead  of  realizing  these  expectations, 
pay  no  regard  to  his  Maker,  deny  that  he  had  any  right  to  his 
affections  and  services,  and  live  only  to  please  himself,  you 
would  feel  that  he  was  very  far  indeed  from  rendering  unto  God 
that  which  was  his  due,  that  he  was  ungrateful  and  criminal 
in  the  highest  degree.  My  hearers, what  you  would  expect  from 
such  a  creature,  God  expects  and  demands  from  each  of  us. 
And  he  has  a  perliect  right  to  demand  it,  nor  can  we  give  hira 
the  glory  which  is  due  to  him  as  our  Creator,  unless  we  cordial- 
ly comply  with  this  demand  to  its  utmost  extent. 

Another  relation,  which  God  sustains  with  respect  to  us,  is 
that  of  a  Preserver.  It  is  now  almost  universally  acknowledg- 
ed by  philosophers,  as  well  as  by  divines,  that  preservation  is 
equivalent  to  a  continually  repeated  act  of  creation,  and  that  to 
keep  any  being  or  thing  in  existence,  requires  a  constant  exer- 
tion of  the  same  power,  which  first  gave  it  existence.  Hence  it 
follows,  that  God  does  in  effect  repeat  the  act  of  our  creation, 
and  renew  the  gift  of  existence  every  moment.  Every  moment 
then  our  obligations  to  his  goodness  increase.  They  are  great- 
er to-day  than  they  were  yesterday ;  and  they  will  be  greater 
to-morrow,  than  they  are  to-day.  No  man  who  forgets,  or  who 
is  not  suitably  affected  by  these  truths,  can  be  justly  considered 
as  giving  unto  God  the  glory  which  is  due  to  his  name.  From 
the  relations  of  Creator  and  Preserver  in  which  Jehovah  stands 
to  his  creatures,  it  results,  that  he  must  sustain  with  respect  to 
them,  various  offices,  important  and  honorable.  He  must  nec- 
essarily be  the  universal  Teacher,  Master,  Sovereign  and  Judge. 


GLORY    DUE    TO  JEHOVAH. 


545 


Now  we  consider  each  of  these  offices  as  honorable,  even  when 
possessed  by  men  only,  and  as  entitUng  those  who  fill  it  to  pe- 
culiar regards.  What  then  is  due  to  Jehovah,  who  sustains 
them  all  with  respect  to  the  whole  intelligent  universe?  and 
who  is  perfectly  qualified  to  perform  the  duties  of  them  alt  in 
the  most  perfect  manner?  Considered  as  an  infinitely  wise, 
omniscient,  and  infallible  Teacher,  he  may  justly  claim,  that 
all  his  instructions  should  be  received  with  the  utmost  docility 
and  the  most  profound  submission.  Considered  as  a  Master, 
every  service  is  due  to  him  which  he  may  choose  to  require  of 
us.  Considered  as  the  rightful  Lawgiver,  Sovereign  and  Judge 
of  the  universe,  he  has  a  perfect  right  to  demand  unlimited  sub- 
mission to  his  authority,  and  obedience  to  all  his  commands. 
If  then  we  would  give  him  the  glory  which  is  due  to  his  name, 
we  must  acknowledge  that  he  fills  all  these  offices,  and  must 
regard  and  treat  him  in  a  corresponding  manner. 

Lastly  ;  let  us  inquire  what  is  due  to  Jehovah  on  account  of 
the  works  which  he  has  performed.  It  has  been  already  re- 
marked, and  will  be  readily  allowed,  that  every  being  is  entitled 
to  all  the  praise,  which  his  works  deserve.  The  historian,  the 
poet,  the  orator,  the  painter,  the  sculptor,  the  architect,  are  all 
admired,  applauded,  and  honored,  in  proportion  to  the  real,  or 
supposed  excellence  of  the  works  which  they  produce.  This 
admiration,  applause  and  honor,  are  universally  considered  as 
their  due,  and  while  the  debt  is  readily  acknowledged,  it  is  paid 
with  cheerfulness,  and  often  with  rapturous  enthusiasm.  Thou- 
sands of  volumes  have  been  written,  and  ten  thousand  times 
ten  thousand  tongues  have  been  eloquent,  in  praise  of  the  natu- 
ral and  acquired  abilities,  which  some  of  the  works  of  men 
have  displayed ;  nor  is  it  pretended  that  the  authors  of  these 
works  have  received  more  praise  and  honor  than  was  their  due. 
O  then,  what  praise,  what  honors,  are  due  to  him,  of  whom  it 
may  with  such  truth  be  said.  Among  the  gods,  O  Lord,  there  is 
none  like  thee,  neither  are  there  any  works  like  unto  thy  works ! 
As  all  the  nations  of  the  earth  are  less  than  vanity,  in  compari- 
son with  Jehovah,  so  all  the  works  of  men  appear  to  be  less 
than  nothing  and  vanity,  when  compared  with  his.  There  is 
one  class  of  his  works  indeed,  toward  the  performance,  or  even 
toward  the  imitation  of  which,  no  man,  nor  angel,  can  make 
the  smallest  approach.    You  will  perceive  at  once  that  I  refer 

VOL.  in.  69 


546 


GLORY    DUE     TO  JEHOVAH. 


to  his  works  of  creation.  Men  may  modify  and  combine  and 
alter  what  is  already  created,  but  they  can  create  nothing,  not 
even  a  particle  of  dust;  nay  they  cannot  even  originate  a  single 
new  idea.  If  any  doubt  the  truth  of  this  assertion,  let  them  try 
to  form  an  idea  of  a  sixth  sense,  or  of  any  objects  with  which 
such  a  sense  would  make  us  acquainted,  and  they  will  soon  find 
that  the  attempt  is  vain.  How  wonderful,  how  inconceivable, 
then,  must  be  the  powers  and  operations  of  that  eternal,  infinite, 
all-creating  mind,  which,  before  any  worlds  and  creatures 
existed,  could  form  an  idea  of  all  the  worlds  and  creatures 
which  now  exist,  of  all  their  various  parts,  and  of  all  the  num- 
berless relations  and  connections  which  subsist  between  them  ! 
What  infinite  wisdom  and  knowledge  were  displayed,  in  origin- 
ating all  these  ideas,  in  causing  them  to  stand  as  it  were  before 
the  eye  of  his  mind,  in  forming  the  whole  complicated  plan  of 
such  a  universe  as  this !  And  when  this  plan  was  formed, 
what  infinite  power  was  required  to  execute  it,  to  bring  out  of 
nothing  into  existence  so  many  millions  of  systems  and  suns 
and  worlds  and  creatures  as  now  exist !  Consider,  too,  the  va- 
riety which  marks  and  adorns  God's  works  of  creation.  Among 
all  the  countless  objects  which  God  has  formed,  probably  no 
two  can  be  found  which,  in  all  respects,  perfectly  resemble  each 
other.  While  all  the  individuals  of  each  particular  species  have 
a  general  resemblance,  no  two  men,  no  two  animals,  no  two 
plants,  nay,  no  two  leaves,  are  exactly  alike.  Yet  who  would 
have  thought  such  a  diversity  possible,  had  he  not  witnessed  it? 
who  would  have  thought  it  possible  that  the  few  features  which 
compose  the  human  countenance  could  be  so  infinitely  diversi- 
fied, that  no  two  individuals  of  the  human  race  should  perfectly 
resemble  each  other  ?  That  each  individual  should  differ  from 
all  others  in  the  tones  of  his  voice,  is  perhaps  still  more  wonder- 
ful. So  far  as  we  can  discern,  a  similar  difference  exists 
between  the  minds  of  different  individuals.  As  no  two  bodies, 
so  probably  no  two  souls  are  exactly  alike.  Parents  who  have 
numerous  families,  and  instructors  who  have  many  youth  un- 
der their  care,  often  notice  this  diversitv  with  surprise.  My 
hearers,  reflect  a  moment  upon  these  facts.  Recollect  that  God 
has  been  constantly  employed,  for  more  than  five  thousand 
years,  in  forming  new  men,  animals,  and  plants;  and  yet,  so 
far  .IS  we  can  discover,  has  never  formed  any  two  which  are 


GLORY    DUE    TO  JEHOVAH. 


547 


exactly  alike.  What  an  idea  does  this  fact  alone  give  us  of  the 
inexhaustible  riches  of  the  divine  mind  !  And  could  we  pass 
from  this  world  to  all  the  worlds  which  God  has  made,  we 
should  probably  find  every  where  new  proofs  of  this  truth,  ev- 
ery where  find  new  varieties  of  being,  new  forms  of  material 
and  intellectual  existence. 

From  the  consideration  of  God's  works  of  creation,  let  us 
proceed  to  his  works  of  providence,  or  those  works  which  he 
performs  in  preserving,  guiding,  and  governing  the  universe 
which  he  has  made.  His  works  of  this  nature  also  display  in- 
finitely greater  wisdom,  skill,  power,  and  goodness  than  all  the 
works  of  men.  We  admire  the  ability  displayed  by  a  com- 
mander, Avho  regulates,  without  confusion,  all  the  motions  of  a 
numerous  army ;  by  a  monarch,  who  skilfully  manages  all  the 
concerns  of  an  extensive  and  populous  empire.  But  Avhat  is 
this,  compared  with  the  wisdom,  knowledge,  and  power,  which 
are  exhibited  by  Jehovah  in  the  preservation,  control,  and  gov- 
ernment, of  all  his  innumerable  hosts,  and  his  almost  boundless 
empire  !  He  must  every  moment  see  every  thing  which  takes 
place  in  the  universe ;  every  feeling,  thought,  word,  and  action 
of  each  of  his  creatures,  and  every  motion  of  each  particle  of 
matter.  He  must  not  only  see  all  these  things,  but  he  must  nev- 
er forget  them.  He  must  not  only  see  and  remember  them,  but 
direct  and  overrule  them  all,  in  such  a  manner,  as  shall  cause 
them  to  work  together  for  the  accomplishment  of  his  own  pur- 
poses, and  for  the  good  of  those  who  love  him.  He  must  also 
foresee,  and  be  able  to  foretell,  every  thing  which  will  take 
place,  wiih  the  time  and  the  manner  in  which  it  will  occur.  In 
fine,  he  must  be  continually  working  in  every  place ;  and  the 
past,  and  the  future,  heaven,  earth,  and  hell,  all  time,  and  all 
space,  with  all  which  they  contain,  must  be  constantly  present 
to  his  view.  And  O,  what  a  mind  must  that  be,  which,  with- 
out eflfort,  and  without  confusion,  can  attend  at  once  to  such  au 
infinite  variety  of  objects  and  events,  and  direct  and  control 
them  all  in  the  wisest  and  best  possible  manner ! 

Equally  wonderful  is  the  display  of  moral  excellences  which 
God's  works  of  providence  exhibit.  We  admire  the  bounty  of 
a  man  who  feeds  a  hundred  poor  families  from  his  table.  But 
God  every  day  feeds  the  whole  family  of  man,  together  with 
all  the  inferior  animals,  besides  bestowing  on  them  numberless 


548  GLORY    DUE     TO  JEHOVAH. 

additional  blessings.  We  admire  the  magnanimity  and  gener- 
osity of  an  earthly  monarch,  who  forgives  rebels  and  traitors, 
when  they  lie  at  his  mercy.  But  God  has  forgiven  millions  of 
the  worst  of  rebels,  adopted  them  as  his  children,  and  made 
them  his  heirs.  We  extol  the  condescension  of  a  sovereign, 
who,  on  one  day  in  the  week,  orders  his  palace  gates  to  be 
thrown  open  for  the  admission  of  petitioners.  But  the  ear  of 
the  King  of  kings  is  every  moment  open  to  the  petitions  of  the 
meanest  slave  who  crawls  upon  his  footstool.  We  justly  ad- 
mire and  venerate  St,  Paul,  who  was  the  instrument  of  convert- 
ing and  saving  some  thousands  of  immortal  souls.  But  God, 
as  the  sole  efficient  agent,  has  converted  and  saved  many  mil- 
lions of  our  race,  and  is  still  daily  converting  and  saving  more. 

There  is  another  point  of  view  in  which  the  superiority  of 
the  works  of  God  to  those  of  men  appears,  if  possible,  still 
more  evident.  He  is  the  real  author  of  all  the  admirable  and 
excellent  works  which  men  perfom.  He  gave  them  all  the  abil- 
ities by  which  these  works  are  performed,  prompted  them  to 
attempt  the  performance,  and  then  crowned  their  attempts  with 
success.  All  the  writers,  who  have  enlightened  the  world,  were 
but  as  a  pen  guided  by  him.  All  the  great  men,  who  have  de- 
livered their  countrymen  from  oppression,  were  but  a  sword  in 
his  hand  to  cut  off  oppressors.  All  the  inventors  and  improvers 
of  useful  arts,  were  indebted  to  him  for  all  their  inventions  and 
improvements.  And  all  the  good  men,  who  have  blessed  the 
world  by  their  example,  and  their  exertions,  owed  all  their  good- 
ness, and  all  their  success  to  him.  He  is  also  the  author,  the 
dispenser  of  all  the  happiness  which  has  ever  been  enjoyed  on 
earth  or  in  heaven.  He  gave  ns  senses  capable  of  being  grati- 
fied, and  provided  for  them  their  appropriate  gratifications.  He 
gave  us  our  intellectual  faculties,  and  placed  before  them  objects 
in  the  contemplation  and  acquisition  of  which  they  might  find 
pleasure.  He  made  us  capable  of  affections  which  it  is  delight- 
ful to  exercise,  and  gave  us  relations  and  friends  towards  whom 
those  affections  may  flow  out.  And  all  religious  enjoyments, 
all  the  happiness  of  heaven  proceeds  directly  from  him. 

In  fine,  he  is  constantly  doing  good,  doing  it  on  the  largest 
scale,  doing  it  not  merely  to  individuals,  families  and  nations, 
but  to  whole  worlds  and  systems  at  once. 

Now,  if  we  would  give  God  the  glory  which  is  due  to  him  on 


GLORY    DUE    TO  JEHOVAH. 


549 


account  of  his  works,  we  must  acknowledge  that  he  performs 
all  the  works  which  have  been  mentioned,  and,  with  suitable 
admiration,  and  affection,  render  unto  him  the  praises  and 
thanksgivings  which  such  works  deserve.  But  what  creature, 
or  what  combination  of  creatures,  can  give  him  all  the  praise 
and  thanksgiving  which  such  works  deserve?  If  we  praise  the 
sculptor, who  merely  forms  the  image  of  a  man,  how  can  we 
sufficiently  praise  him  who  created  not  only  the  sculptor  him- 
self, but  ten  thousand  thousand  other  forms,  glowing  with  life, 
and  radiant  in  beauty !  If  we  admire  the  painter  who  skilfully 
delineates  a  landscape,  or  a  human  countenance,  what  admira- 
tion is  due  to  the  divine  Artist,  who  spreads  out  his  canvass  over 
the  whole  earth,  and,  with  colors  dyed  in  heaven,  makes  it  all 
one  grand  landscape,  in  which  all  that  is  beautiful,  and  all  that 
is  sublime,  are  exhibited  in  contrast,  or  harmoniously  blended! 
If  we  extol  the  historian,  the  poet,  the  orator,  the  philosopher, 
how  can  we  sufficiently  extol  him  who  created  and  gave  them 
all  their  powers.  If  we  admire  the  astronomer  who  discovers 
the  motions  of  the  heavenly  bodies,  how  shall  we  sufficiently 
admire  him  who  lighted  up  the  firmament  with  suns  and  plan- 
ets, and  guides  Arcturus  with  his  sons.  If  we  applaud  the  man 
who  preserves  the  life  of  a  single  fellow  creature,  what  applaus- 
es are  due  to  that  God  who  daily  preserves  all  creatures  and  all 
worlds  in  being.  If  no  praises  are  thoight  too  great  for  the  pat- 
riot, who  delivers  his  country  from  temporal  bondage,  what 
praises  are  sufficient  for  him  who  offers  to  a  ruined  and  enslaved 
world,  deliverance  from  sin  and  misery,  and  death  and  hell  ? 
O,  never,  never,  can  any  creature,  nor  all  creatures  combined, 
give  God  the  whole  glory  which  his  works  deserve  ;  not  though 
they  should  spend  an  eternity  in  praising  him.  All  they  can  do 
is,  to  give  him  all  that  they  have,  to  acknowledge  that  he  alone 
is  worthy  to  be  praised,  that  all  glory  and  honor  are  his  due, 
and  to  combine  all  their  powers,  and  all  their  affections  and  ex- 
ertions in  forming  one  refulgent  unequalled  crown,  not  to  be 
placed  on  his  head,  for  it  would  be  unworthy,  but  to  be  cast  at 
his  feet.  When  all  creatures  shall  unite  in  doing  this,  when 
they  shall  all  fear,  and  admire,  and  love,  and  serve,  and  obey, 
and  thank,  and  praise,  Jehovah,  with  their  whole  heart,  and 
soul,  and  mind,  and  strength,  then,  and  not  till  then,  will  they 
obey  the  command  which  calls  upon  them,  to  give  him  the  glory 


650 


GLORY    DUE    TO  JEHOVAH. 


which  is  due  to  his  name.  This  is  done  in  heaven.  There  ev- 
ery heart  is  filled  to  overflowing  with  all  holy  affections  ;  every 
tongue  is  loud  in  his  praise;  every  crown  is  cast  at  his  feet; 
saints,  angels,  and  archangels  are  all  prostrate  before  him.  And 
thus  it  ought  to  be  on  earth.  Thus  it  would  be,  were  not  men 
alienated  from  God  by  sin,  and  blind  to  the  glories  of  his  na- 
ture, his  character,  and  his  works.  We  have  not  exhibited,  nor 
even  mentioned,  the  ten  thousandth  part  of  his  glories,  nor  of 
his  just  claims  to  receive  glory  from  his  intelligent  creatures. 
But  we  must  leave  the  subject,  all  imperfect  and  unfinished  as 
it  is,  and  conclude  with  a  few  inferences  and  reflections. 

1.  Does  God  require  nothing  more  of  his  creatures  than  the 
glory  which  is  due  to  him  on  account  of  his  nature,  character, 
offices,  and  works?  0,  then,  how  reasonable,  how  just,  are  his 
requisitions.  He  merely  requires  the  payment  of  a  just  debt, 
a  debt  far  more  justly  due.  than  any  debt  which  was  ever  paid 
by  man  to  )nan,  by  children  to  their  parents,  by  subjects  to 
their  prince.  How  unreasonable  then,  is  it  to  complain  of  his 
requisitions!  How  ungrateful,  cruel,  and  unjust  to  refuse  to 
comply  with  them !  How  inconceivable  the  guilt  which  men 
thus  incur ! 

2.  Is  all  the  glory  which  has  been  mentioned  due  unto  God's 
name,  and  ought  it,  in  strict  justice,  to  have  been  ascribed  unto 
him  by  men,  ever  since  man  began  to  exist?  How  immeasura- 
bly great  then  is  the  debt  which  our  world  has  contracted,  and 
under  the  burden  of  which  it  now  groans !  During  every  day 
and  every  hour,  which  has  elapsed  since  the  apostacy  of  man, 
this  debt  has  been  increasing ;  for  every  day  and  every  hour  all 
men  ought  to  have  given  unto  Jehovah  the  glory  which  is  due 
to  his  name.  But  no  man  has  ever  done  this  fully.  And  a  vast 
proportion  of  our  race  have  never  done  it  at  all.  Now  the  dif- 
ference between  the  tribute  which  men  ought  to  have  paid  to 
God,  and  that  which  they  actually  have  paid,  constitutes  the 
debt  of  which  we  are  speaking.  How  vast  then,  how  incalcu- 
lable is  this  debt !  For  more  than  five  thousand  years  every 
individual  of  the  human  race  has  been  adding  to  it.  Can  we 
then  wonder  if  its  constantly  increasing  weight  should  finally 
sink  our  world  down  to  hell  1 

There  is  another  point  of  view  in  which  our  contemplation 
of  the  debt  may  assist  us  to  compute  its  magnitude,  or  rather 


GLOKY     DUE    TO  JEHOVAH. 


651 


convince  us  that  it  is,  beyond  computation,  great.  Compare  the 
blessings  which  have  descended  from  heaven  to  earth,  with  the 
returns  which  have  ascended  from  earth  to  heaven.  The  differ- 
ence between  them  composes  the  debt  under  consideration. 
And  O,  how  immeasurable  is  this  difference !  That  you  may 
be  convinced  it  is  so,  look  first  at  the  blessings  which  God  has 
sent  from  heaven  to  earth.  As  soon  as  the  world  was  created, 
see  the  windows  of  heaven  opened  above  it,  and  all  the  fulness 
of  the  Godhead  gushing  forth,  and  pouring  down  upon  it  in  a 
torrent,  a  flood  of  blessings,  rich,  various,  inestimable  blessings. 
Without  cessation  or  diminution  this  flood  has  ever  since  con- 
tinued to  flow,  as  if  all  heaven  were  to  be  poured  out  upon 
earth,  M'hile,  in  its  descent,  the  deluge  divides  into  as  many 
streams  as  there  are  individuals  in  our  world ;  a  constant  stream 
falls  upon  each.  My  hearers,  were  God's  blessings  waters, 
they  would  long  ere  this  have  risen  more  than  fifteen  cubits 
above  the  summits  of  the  highest  mountains.  Now  look  at  the 
returns  which  men  have  made  for  all  this  deluge  of  blessings. 
From  a  comparatively  small  number  of  families  and  individu- 
als scattered  here  and  there,  see  a  few  clouds  of  incense,  a  few 
imperfect  offerings,  praises  and  thanksgivings  slowly  ascending 
to  heaven.  And  is  this  all?  Yes,  my  hearers,  this  is  all,  all  the 
returns  which  men  have  made  to  God  for  blessings  without  num- 
ber and  without  measure;  and  for  the  unspeakable  gift  of  his 
Son.  Need  any  thing  more  be  said  to  show,  that  the  debt 
•which  our  world  owes  to  God  is  great  beyond  all  finite  calcula- 
tion 1  In  this  debt  every  nation  participates.  In  this  debt  our 
own  country  largely  shares.  Of  this  debt  every  individual 
present  owes  a  part.  So  far  as  the  blessings  you  have  received 
exceed  the  returns  which  you  have  made  ;  so  far  as  each  of  you 
has  failed  to  glorify  God  to  the  utmost  extent  of  his  powers,  so 
far  you  are  indebted  to  him.  Well  then  may  each  of  us  be  rep- 
resented as  owing  God  a  debt  of  ten  thousand  talents.  And  is 
not  this  debt  sufficiently  large?  Will  any  one  present  proceed 
to  increase  it  by  still  neglecting  to  give  God  the  glory  which  is 
due  to  his  name  7  Will  any  one  still  refuse  or  neglect  to  apply 
to  that  Saviour,  through  whom  alone  the  remission  of  his  mighty 
debt  can  be  obtained?  Rather  let  all,  without  delay,  apply  to 
him  for  this  purpose,  and  then  proceed  to  present  their  bodies 
and  their  souls  as  living  sacrifices  to  God,  continually  offering 


652 


GLORY    DUE    TO  JEHOVAH. 


those  praises,  thanksgivings,  and  spiritual  services,  which  are 
acceptable  through  Jesus  Christ. 

Finally ;  is  all  this  glory  due  unto  God's  name  ?  Then  there 
is  no  reason  to  fear  that  saints  and  angels  in  heaven  will  not 
ave  sufficient  employment  to  occupy  them  through  eternity. 
What  God  is  he  will  be  unchangeably  and  eternally.  What 
God  does  shall  be  forever.  He  will  therefore  forever  continue 
to  deserve  all  the  glory  which  he  now  deserves;  and  to  ascribe 
unto  him  this  glory  in  ceaseless  praises  and  thanksgivings,  will 
constitute  the  employment,  and  the  felicity  of  saints  and  angels 
through  endless  ages.  Nor  will  this  employment  ever  become 
■wearisome.  New  glories  and  new  works  of  wonder  will  still 
burst  upon  their  astonished  sight,  and  excite  in  their  bosoms 
new  emotions  of  wonder,  admiration,  gratitude  and  love ;  and  these 
emotions  it  would  pain  them  not  to  express  in  new  songs  of 
thanksgiving  and  praise.  Christian,  is  this  to  be  thine  eternal 
employment  and  felicity?  Is  thine  ear  destined  to  hear,  and 
thy  tongue  to  join  in  the  songs  of  heaven?  Is  thine  eternity 
to  be  one  long  endless  day  of  thanksgiving?  If  so,  abound  more 
and  more  in  this  blessed  work;  be  jealous  for  the  honor  of 
the  Lord  your  God,  and  with  increasing  diligence  and  fervor 
and  constancy,  give  unto  him  the  glory  which  is  due  to  his 
name. 


SERMON  XCIT. 


GOD'S  PRAISES  SUNG ;  HIS  WORKS  FORGOTTEN. 


They  sang  his  praise ;  they  soon  forgat  his  works.  —  Psalm  cvi.  12, 13. 

This  was  said  of  that  generation  of  the  Israelites,  which  came 
out  of  Egypt.  The  chapter  which  contains  the  portion  of  their 
history  here  alluded  to,  begins  with  rapturous  expressions  of 
gratitude,  and  ends  with  the  murmurs  of  discontent ;  both  uttered 
by  the  same  lips,  within  the  short  space  of  three  days.  Their 
expressions  of  gratitude  were  called  forth  by  that  wonderful 
display  of  the  divhie  perfections,  which  delivered  them  from  the 
host  of  Pharaoh,  and  destroyed  their  enemies.  Their  murmurs 
were  excited  by  a  comparatively  trifling  inconvenience,  which  in 
a  few  hours  was  removed.  Of  persons,  whose  thanksgivings 
were  so  quickly,  and  so  easily  changed  to  murmurings,  it  might 
well  be  said;  —  though  they  sang  God's  praises,  they  soon  forgat 
his  works. 

Unhappily,  the  IsraeUtes  are  by  no  means  the  only  persons, 
of  whom  this  may,  with  truth,  be  said.  Their  conduct,  as  here 
described,  affords  a  striking  exemplification  of  that  spurious 
gratitude,  which  often  bursts  forth  in  a  sudden  flash,  when 
dreaded  evils  are  averted,  or  unexpected  favors  bestowed ;  but 
expires  with  the  occasion  that  gave  it  birth ;  a  gratitude  resem- 
bling the  joy  excited  in  an  infant's  breast  by  the  gift  of  some 
glittering  toy,  which  is  received  with  rapture,  and  pleases  for  an 
VOL.  III.  70 


554 


GOD    S     PRAISES  SUNG: 


hour;  but  when  the  charm  of  novelty  vanishes,  is  thrown  aside 
with  indifference ;  and  the  hand  that  bestowed  it  is  forgotten. 
Springing  from  no  liigher  principle  than  gratified  self  love,  it  is 
neither  acceptable  to  God,  nor  productive  of  obedience  to  his 
laws ;  nor  does  it  in  any  respect  really  resemble  that  holy,  heaven- 
born  affection,  whose  language  it  often  borrows,  and  whose 
name  it  assumes.  It  may  be  called,  distinctively,  the  gratitude 
of  sinners ;  who.  as  they  love  those  that  love  them,  will  of  course 
be  grateful  to  ihose  that  are  kind  to  them;  grateful  even  to  God 
when  they  view  him  as  kind.  When  excited  by  any  signal 
display  of  his  goodness,  wisdom,  and  power,  it  is  often,  as  in 
the  case  before  us,  accompanied  by  other  emotions  of  the  same 
character;  by  wonder,  admiration,  joy,  and  love,  which  assist 
to  swell  the  song  of  praise,  but  die  on  the  lips  that  pour  it  forth. 
Such  is  the  gratitude,  such  the  emotions  with  which  man  too 
often  receives  the  blessings,  and  contemplates  the  works  of  his 
Creator.  Such  evidently  was  the  gratitude  of  the  Israelites ; 
and  such,  I  fear  must  be  added,  is  much  of  the  gratitude,  which, 
as  a  community,  and  as  individuals,  we  have  expressed  on  our 
annual  seasons  of  public  thanksgiving. 

A  person  unacquainted  with  human  nature,  who  should  wit- 
ness for  the  first  time  some  striking  exhibition  of  national  grat- 
itude; would  not,  indeed,  suspect  this  to  be  its  character.  Such 
a  person,  while  listening  to  the  rapturous  ascriptions  of  praise 
poured  forth  by  the  Israehtes  on  the  shore  of  the  Red  Sea,  would 
have  little  expected  to  hear  them,  within  three  days,  impiously 
murmuring  against  that  God,  whose  goodness  they  had  so  re- 
cently experienced,  and  so  loudly  acknowledged.  And  as  little, 
perhaps,  would  such  a  person  be  prepared  to  anticipate  the 
scenes,  which  usually  attend,  and  follow  our  days  of  public 
thanksgiving.  The  day  itself,  in  its  approach  and  commence- 
ment, would  present  to  his  mind  an  appearance,  in  no  small 
degree  imposing,  aflecting,  and  even  morally  sublime.  When 
he  read  the  proclamation  of  our  chief  magistrate,  enumerating 
the  many  public  and  private  blessings  for  which  we  are  indebted 
to  the  immerited  bounty  of  God;  and  calling  upon  men  of  all 
classes  and  denominations,  to  set  apart  a  season,  for  the  express 
purpose  of  thankfully,  and  publicly  acknowledging  his  good- 
ness;—  when  he  saw  the  appointed  day  on  its  arrival  ushered 
in  with  the  solemn  stillness  of  the  Sabbath ;  and  the  usually 


HIS     WORES  FORGOTTEN. 


555 


thronged  places  of  business  empty;  when  he  beheld  the  crowd, 
which,  professedly,  enter  God's  gates  with  thanksgiving,  and 
his  courts  with  praise;  when  his  "mind's  eye,"  glancing  rapidly 
over  tlie  State,  saw  its  temples  filled,  and  its  inhabitants  every 
where  engaged  iu  a  public  act  of  praise ;  when  he  listened  to 
the  sacred  songs  which  burst  from  every  consecrated  edifice, 
expressing  nothing  but  thankfulness,  and  admiration,  and  joy  ; 
—  would  he  not  exclaim, — surely  this  is  a  grateful  people  I 
Here,  if  no  where  else,  the  exhortation  of  the  Psalmist  is  literally 
complied  with.  Here,  rulers  and  subjects;  legislators  and 
judges;  young  men  and  maidens;  old  men  and  children;  all 
unite  to  praise  the  name  of  the  Lord.  Here,  at  least,  his  showers 
of  blessing  do  not  descend  upon  a  barren  soil ;  but  liis  goodness 
is  suitably  felt,  acknowledged,  and  returned.  It  leads  men  to 
look  with  an  eye  of  penitence  upon  the  past.  It  will  constrain 
them  to  cheerful  and  constant  obedience  in  future.  The  public 
sacrifice  of  thanksgiving  in  the  sanctuary  will  be  succeeded  by 
more  private,  but  not  less  acceptable  offerings,  from  each  family 
altar;  from  every  house  praise  will  be  heard,  and  incense  ascend; 
and  the  tide  of  gratitude,  which  has  flowed  deep,  and  full,  and 
strong,  m  the  temples  of  God,  will  now,  divided  into  many 
streams,  glide  silent  and  unseen  through  every  heart ;  refreshing 
the  roots  of  each  moral  and  Christian  virtue;  and  clothing  with 
new  verdure  the  face  of  society. 

Such  would,  probably,  be  the  expectations  of  a  j)erson  unac- 
quainted with  human  nature,  on  witnessing,  for  the  first  time, 
the  solenuiities  of  a  public  thanksgiving.  How  greatly  then 
would  he  be  disappointed  and  surprised,  to  find  none  of  his  ex- 
pectations realized;  to  see  thousands  going  from  the  house  of 
God  to  indulge  in  gluttony  and  excess  ;  rising  from  a  still  loaded 
table  without  even  the  form  of  an  acknowledgement  to  Him,  on 
whose  bounty  they  had  feasted ;  and  closing  a  day  consecrated 
to  holy  gratitude,  in  sensual  pleasure,  and  sinful  mirth  ?  How 
greatly  would  he  be  surprised  on  the  following  day  to  find,  that 
every  appearance  of  thankfulness,  and  even  of  regard  to  our 
Benefactor  had  vanished  ; — to  hear  the  language  of  impatience, 
discontent,  and  perhaps  of  profaneness,  from  lips  which  had  just 
been  employed  in  uttering  the  high  praises  of  God  ;  and  to  see 
the  tide  of  national  depravity,  after  a  momentary  ebb,  flowing 
again  in  all  its  accustomed  channels,  with  all  its  former  strength  I 


656 


god's   praises  sung; 


Would  he  not  exclaim; — might  lie  not  with  truth  exclaim; 
This  people  sing  God's  praise;  but  they  soon  forget  his  works? 

But  witliout,  at  present,  farther  insisting  on  our  national  in- 
consistency, ingratitude,  and  forgetftilness  of  God  ;  evils,  which 
though  we  may  lament,  we  cannot  remove;  I  shall  proceed  to 
mention  some  instances,  in  which  the  works  and  perfections  of 
Jehovah  engage  our  attention;  excite  our  natural  affections; 
and,  perhaps,  call  forth  expressions  of  praise  ;  but  produce  no 
salutary  effects  upon  our  temper  or  conduct;  and  are  soon  for- 
gotten. 

Of  these  instances  the  first,  which  I  shall  notice,  is  furnished 
by  the  works  of  creation  ;  or,  as  they  are  often,  though  not  very 
properly  called,  the  works  of  nature.  In  so  impressive  a  man- 
ner do  these  works  present  themselves  to  our  senses ;  so  much 
of  variety,  and  beauty,  and  sublimity  do  they  exhibit;  such 
power,  and  wisdom,  and  goodness  do  they  display ;  that  perhaps 
no  man,  certainly  no  man  who  possesses  the  smallest  share  of 
sensibility,  taste,  or  mental  cultivation,  can,  at  all  times,  view 
them  without  emotion  ;  without  feelings  of  awe,  or  wonder,  or 
admiration,  or  delight.  While  contemplating  the  moon  walking 
in  her  brightness,  or  the  sun  shining  in  his  strength  ;  the  heav- 
ens, the  work  of  God's  fingers,  or  the  bed  of  ocean  hollowed  by 
his  hand ;  the  wonders  of  greatness  and  distance  brought  near 
by  the  telescope,  or  the  no  less  astonishing  wonders  of  littleness 
revealed  by  the  microscope;  who  has  not  felt  ernotions  allied, 
apparently  at  least,  to  religion  ;  has  not  felt  almost  persuaded 
to  become  religious  ;  has  not  felt  constrained  to  exclaim,  —  Mar- 
vellous are  thy  works.  Lord  God  Almighty ;  in  wisdom  hast 
thou  made  them  all !  Who  has  seen  the  face  of  heaven  gather 
blackness;  the  clouds  rising  and  rolling  on  in  mountain  over 
mountain  ,  the  lightning's  flash,  quickly  and  more  quickly  re- 
peated, illuminating  them  with  a  sudden  glare;  the  storm  sweep- 
ing the  land,  and  rousing  ocean  to  fury ;  while  the  barriers 
placed  by  omnipotence  repel  its  rage,  and  say, —  Hitherto  shalt 
thou  come  and  no  farther;  without  feeling,  that  God  is,  fearful 
in  praises,  and  terrible  out  of  his  holy  places;  that.  He  hath  his 
way  in  the  whirlwind  and  the  storm ;  and  the  clouds  are  the 
dust  of  his  feet. 

And  in  the  morning  of  the  day;  in  the  spring  of  the  year; 
when  God  seems  to  repeat  his  work  of  creation,  and,  in  the 


HIS     WORKS  FORGOTTEN. 


557 


language  of  the  Psalmist,  renews  the  face  of  the  earth;  when 
his  unseen,  but  swiftly  moving  pencil  repairs  the  ravages  of 
winter ;  restores  to  faded  nature  the  colors,  the  bloom,  the  fresh- 
ness of  youth;  and  adorns  with  unrivalled  tints  the  forest  and 
the  field  ;  —  when  all  is  mildness  and  serenity;  when  the  whole 
landscape  smiles,  and  happy  warblers  give  it  a  thousand  tongues ; 
making  every  grove  resound  with  the  expressions  of  their  joy  ; 
who  has  not  felt  his  breast  swell  with  emotions  which  resem- 
bled, and  which  he,  perhaps,  fondly  called,  love  and  gratitude 
to  the  Creator,  admiration  of  his  works,  and  delight  in  his  per- 
fections? But  alas,  how  transient,  how  unproductive  of  salutary 
effects,  have  all  these  emotions  proved  1  Appetite  and  passion, 
though  hushed  for  a  moment,  soon  renewed  their  importunities; 
the  glitter  of  wealth,  and  distinction,  and  power,  eclipsed,  in 
our  view,  the  glories  of  Jehovah  ;  we  sunk  from  that  heaven 
toward  which  we  seemed  rising,  to  plunge  afresh  into  the  vortex 
of  earthly  pleasures  and  pursuits;  we  neglected  and  disobeyed 
Him,  whom  we  had  been  ready  to  adore;  and  continued  to  live 
without  God,  in  a  world  which  we  had  just  seen  to  be  full  of  his 
glory.  The  rays  of  that  glory,  darting  upon  our  minds,  enkin- 
dled indeed  a  sudden  flame;  and  the  flame  thus  kindled  flashed 
up  toward  heaven,  but  sunk  and  expired  with  the  flash.  Thus 
we  sang  God's  praise  ;  but  soon  forgat  his  works.  Our  emotions 
were  of  precisely  the  same  nature  with  those,  which  are  excited 
by  some  grand  display  of  human  powers;  and,  like  them,  they 
produced  no  reformation  of  conduct;  no  amelioration  of  the 
heart. 

.  A  second  instance  of  a  similar  nature  is  afforded  by  the  man- 
ner, in  which  men  are  often  affected  by  God's  works  of  provi- 
dence. In  these  works  his  perfections  are  so  constandy,  and 
often  so  clearly  displayed ;  our  dependence  on  them  is  at  all 
times  so  real,  and  sometimes,  so  apparent ;  and  they  bear,  in 
many  cases,  so  directly  and  evidently  upon  our  dearest  temporal 
interests,  that  even  the  most  insensible  cannot,  always,  regard 
them  with  indifference.  Here  nations  and  individuals  stand  on 
precisely  the  same  level.  Both  are  equally,  that  is  entirely, 
dependent  on  the  providence  of  God ;  and  both  are  occasionally 
constrained  to  feel  and  acknowledge  their  dependence.  But 
the  feeling  is  usually  transient ;  and  the  acknowledgement  is 
forgotten  almost  as  soon  as  it  is  made.    How  often  have  we 


558 


god's  praises  sung; 


seen  Christian  nations,  when  scourged  by  war,  pestilence,  or 
famine;  and  when  the  help  of  man  was  evidently  vain,  aadress- 
ing  public  and  united  supplications  to  heaven  for  relief.  And 
as  often  have  we  seen  them,  after  relief  was  obtained,  singing 
with  apparent  thankfulness,  Te  Deum  laudamus,  —  Thee  O 
God  we  praise ;  and  then  proceeding  without  delay  to  repeat 
those  sins,  the  punishment  of  which  had  just  been  removed. 

If  there  is  a  solitary  instance  to  which  this  remark  does  not 
apply,  it  is  afforded  by  our  fathers ;  the  fathers  of  New  England. 
How  often  they  were  placed  in  circumstances  of  distress  and 
danger,  from  which  God  alone  could  deliver  them ;  and  how 
often,  in  answer  to  their  supplications,  he  granted  them  deliver- 
ance, you  need  not  be  informed.  Well  may  we  exclaim,  with 
the  posterity  of  Abraham,  —  Our  fathers  trusted  in  thee,  O  God ; 
they  trusted  in  thee:  and  thou  didst  deliver  them.  And  while 
they  trusted  in  God  for  deliverance,  they  were  truly  grateful  for 
its  accomplishment.  They  did  not  forget  the  mighty  works  of 
the  Lord,  but  taught  them  dihgently  to  their  children;  and  en- 
deavored to  have  them  preserved  in  everlasting  remembrance. 
Witness  their  establishment  of  the  custom,  in  compUance  with 
which  we  are  now  assembled  for  thanksgiving  in  this  house  of 
prayer. 

But  if  our  fathers  furnish  an  exception  to  the  remarks,  which 
have  been  made  respecting  the  ingratitude  of  nations;  it  is  evi- 
dent that  their  descendants  do  not.  Though  we  have  equal 
reason  with  them,  to  be  grateful  for  the  kind  interpositions  of 
providence  in  their  favor ;  since  to  those  interpositions  we  are 
indebted,  for  all  our  civil  and  religious  privileges ;  yet  how  en- 
tirely, almost,  are  they  forgotten  ?  How  seldom  is  the  annual 
celebration  of  our  independence  marked,  by  any  acknowledge- 
ment of  God's  goodness;  any  direct  reference  to  his  providential 
interposition ;  any  thing  which  indicates  a  grateful  recollection 
of  his  past  favors.  True,  he  is,  sometimes,  on  these  occasions 
addressed  in  prayer;  and  his  praise  is  perhaps  sung;  but  it  is 
too  evident  that  his  works  are  soon,  very  soon,  forgotten  ?  Do 
not  those  days,  as  they  pass  in  review  before  Him,  to  whom  we 
owe  our  independence,  appear  stained  with  more,  and  fouler 
pollutions,  than,  perhaps,  any  other  day  of  the  year?  And 
does  not  the  cry  of  our  national  sins,  at  all  times  loud,  then 
come  up  before  him,  with  peculiar  urgency  ?    Tiiis,  my  hearers, 


HIS    WORKS  FORGOTTEN. 


659 


is  something  worse  than  forgetting  God's  works.  It  is  selecting 
the  anniversary  of  that  day,  on  which  he  gave  us  one  of  the 
greatest  temporal  blessings  which  a  nation  can  receive,  to  be 
employed  in  offending  him  with  more  than  ordinary  diligence. 
It  is  turning  a  day,  which  ought  to  be  observed,  if  observed  at 
all,  as  a  festival  of  grateful  recollection,  into  a  season  ©f  idle- 
ness, intemperance,  profaneness,  and  every  species  of  excess. 

But  once  more  passing  by  evils,  which  no  efforts  of  an  indi- 
vidual can  remedy,  let  us  turn,  for  farther  illustrations  of  this 
subject,  to  our  families,  and  to  ourselves.  On  reviewing  our 
personal  and  domestic  history  we  shall  all  find  too  many  instan- 
ces, in  which,  though  we  may  have  sung  God's  praises,  we  have 
forgotten  his  works.  Say,  ye,  who  go  down  to  the  sea  in  ships, 
and  behold  the  wonders  of  God  in  the  deep;  did  yon  never  there 
experience  the  wonders  of  his  mercy?  Have  none  of  yon  been 
reduced  to  extremities  which  caused  yon  to  say,  all  hope  that 
we  should  be  saved  was  taken  away?  And  did  no  conviction 
of  your  dependence  on  him,  who  holds  the  winds  in  his  hands, 
then  pervade  your  minds?  Did  no  wish  that  he  would  inter- 
pose for  your  deliverance  arise  in  your  breasts;  a  wish  which 
assumed  the  form  of  a  prayer;  or  which  would  have  assumed 
that  form,  had  not  guilty  fears,  and  want  of  confidence  prevented? 
And  when  God  mercifully  granted  what  you,  perhaps,  dared 
not  ask,  did  nothing  like  an  emotion  of  gratitude;  nothing  like 
a  half  formed  resolution  to  devote  your  lives  to  Him,  from  whom 
you  had  twice  received  them,  mingle  with  the  joys  of  unexpec- 
ted deliverance?  Has  that  emotion  proved  lasting?  Has  that 
resolution  been  fulfilled?  If  not,  you  must  be  classed  with 
those,  who  sing  God's  praises,  but  forget  his  works. 

But  it  is  not  on  the  sea  alone,  that  the  preserving  mercy  of 
God  is  needed,  and  experienced.  Many  of  my  hearers  have 
been  brought,  by  casualty  or  disease,  to  the  gates  of  the  grave. 
Have  none  of  you  in  that  situation  looked  for  help  to  Him,  who 
dispenses  life  and  death?  And  when  the  voice  of  his  provi- 
dence said  respecting  you,  —  Deliver  him  from  going  down  to  the 
pit,  —  when  you  felt  health  and  strength  gradually  returning  to 
your  enfeebled  frame;  —  when,  on  first  leaving  the  chamber  of 
sickness,  you  delightedly  gazed  on  the  face  of  nature  smiling 
with  new  charms,  and  eagerly  inhaled  the  refreshing,  invigorat- 
ing breeze;  —  what  were  your  emotions?    Did  no  expressions 


560 


GOD     S     PRAISES  SUNG: 


of  thankfulness  to  the  Great  Physician  escape  from  your  Hps? 
Did  you  make  no  p,romises  that  you  would  serve  him  more 
faithfully?  And  have  you  not  violated  those  promises'?  Have 
you  not  forgotten  his  works? 

And  ye,  whose  friends  were  thus  unexpectedly  restored  to  you; 
ye,  who  have  sat,  day  after  day,  by  the  sick  bed  of  a  child  or  rel- 
ative, in  the  gloomy  post  of  observation,  and  seen  it  grow  darker 
every  hour ;  while  you  hoped  against  hope,  and  felt  hope  struggle 
with  despair ;  ye  too,  who  have  feared,  and  had  hourly  increasing 
reason  to  fear,  that  the  perils  of  the  sea  had  proved  fatal  to  a 
husband,  a  father,  a  son  or  a  brother ;  who  have  known  the 
protracted  agonies  of  suspense, — the  sickness  of  heart  which 
hope  deferred  occasions;  —  what  record  of  your  feelings  and 
conduct  in  those  trying  hours  has  memory  preserved  ?  Did  you 
not  alternately  weep  and  pray  ;  and  pray  and  weep  ?  Did  you 
not  cry  in  your  hearts,  if  not  with  your  lips,  0,  if  God  will  hear 
me  but  this  once;  —  if  he  will  grant  me  this  one  favor;  my 
whole  Ufe  shall  show  my  gratitude.  He  did  grant  it.  The 
child,  the  friend,  whom  you  had,  in  imagination,  followed  to  the 
grave,  or  seen  buried  in  the  deep,  was  given  back  to  your  arms; 
and  in  the  first  transports  of  joy  excited  by  this  scarcely  hoped- 
for  gift,  the  Giver  was  not  forgotten.  With  grateful  admiration 
you  acknowledged  his  goodness;  perhaps  returned  him  public 
thanks,  and  called  upon  others  to  unite  with  you  in  his  praises. 
But  soon,  though  not  immediately,  you  forgot  his  works.  The 
favor  you  had  received  caused  you  to  forget  them.  The  restored 
object  of  your  affections  was  before  you.  You  felt  happy  in  his 
presence.  You  no  longer  needed  the  special  interposition  of 
God.  You  had  no  particular  favor  to  ask  ;  no  pressing  sorrow 
or  want  to  drive  you  to  his  mercy-seat ;  and  he  was  therefore 
neglected  and  forgotten. 

Nor  is  it  only  when  children  are  given  to  us  a  second  time, 
and  restored  to  us,  as  it  were,  from  the  dead,  that  we  sing  God's 
praises.  Permit  me  to  remind  those  of  you  who  are  parents,  of 
your  feelings,  when  you  first  became  entitled  to  that  appellation; 
—  of  your  previous  anxiety ; — of  your  vows  made  in  secret ; — of 
the  tears  of  joy  which  fell  fast  upon  the  unconscious  object  of 
your  desire  and  affection,  when  first  placed  in  your  arms.  And 
did  nothing  like  gratitude  mingle  with  that  joy?  Did  the  father 
feel  that  he  owed  nothing  to  God,  for  a  wife  preserved,  and  a  child 


HIS    WORKS  FORGOTTEN. 


561 


bestowed  1  Did  the  mother  feel  unindebted  to  Him  who  spared 
her  to  enjoy  the  pleasures,  and  perform  the  duties,  resulting  from 
that  relation  ?  If  the  debt  of  gratitude  was  then  felt  and  ac- 
knowledged, has  it  not  long  since  been  forgotten,  and  its  pay- 
ment indefinitely  postponed  ] 

On  this  part  of  our  subject  it  would  be  easy  to  enlarge.  But 
sufficient  has  been  said  to  convince  all,  who  are  accessible  to 
conviction,  that  it  may  justly  be  said  of  us,  with  reference  to 
God's  providential  dispensations,  —  they  sang  his  praise;  they 
soon  forgot  his  works. 

In  a  similar  manner  are  men  often  affected  by  God's  works 
of  grace ;  or  those  works  whose  design  and  tendency  it  is,  to 
promote  the  spiritual  and  eternal  interests  of  man.  These 
works  most  clearly  display,  not  only  the  natural,  but  the  moral 
perfections  of  Jehovah.  Here  his  character  shines,  full-orbed 
and  complete.  Here,  all  the  fnlness  of  the  Godhead,  all  the 
insnfferable  splendors  of  Deity,  burst  at  once  upon  our  '•  aching 
sight."  Here  the  manifold  perfections  of  Jehovah ;  holiness 
and  goodness,  justice  and  mercy,  truth  and  grace,  majesty  and 
condescension,  hatred  of  sin  and  compassion  for  sinners,  are 
harmoniously  blended,  Uke  the  many  colored  rays  of  solar  light, 
in  one  pure  blaze  of  dazzling  whiteness.  Here,  every  thing 
that  is  suited  to  arrest  the  attention,  to  enlighten  and  convince 
the  understanding,  to  seize  the  imagination,  or  to  melt  the  heart, 
is  made  to  bear  upon  us  with  an  energy  which  it  would  seem 
impossible  to  resist.  That  an  exhibition  of  these  wonders 
should  make,  at  least,  a  temporary  impression  upon  our  minds, 
is  no  more  than  might  naturally  be  expected.  When  the  glori- 
ous glad  tidings  of  the  blessed  God  are  proclaimed  in  our  ears; 
when  the  riches  of  his  mercy,  the  treasures  of  his  grace,  the 
fulnsss  of  his  condescension,  compassion,  and  love,  are  poured 
out  before  us,  from  a  heart  which  has  felt  their  influence,  by 
Mips  which  have  been  touched  as  with  a  live  coal  from  the 
altar  of  God;' when,  with  a  pencil  dipped  in  the  vivid  colors 
which  inspiration  affords,  he  is  drawn  in  the  attitude  of  an  af- 
fectionate father,  grieved  at  once  by  the  sins,  and  the  miseries  of 
his  children ;  beseeching  them  in  the  kindest  language  of  entreaty 
to  return ;  and  giving  them  a  Saviour  in  the  Son  of  his  love  ; 
when  the  beauties,  the  glories,  and  the  sufferings  of  that  Saviour 
are  portrayed  by  one  who  has  sat  at  the  foot  of  the  cross,  and 

VOL.  III.  71 


562 


GOD    S    PRAISES  SUNG; 


seen  the  glory  of  God  in  the  face  of  Jesus  Christ ;  when,  with 
a  countenance  full  of  invitation,  compassion,  and  love,  this  di- 
vine friend  of  sinners  stands  and  woos  them  to  himself,  assuring 
all  who  will  come,  of  a  kind  reception,  and  freely  offering 
rewards,  such  as  eye  has  not  seen,  nor  ear  heard  ;  —  when  these 
rewards  are  displayed ;  when  the  immortal  glories  of  an  open- 
ing heaven  are  made  to  shine  around  us  ;  when  the  echo  of  its 
triumphant  songs  vit)rates  upon  our  ears ;  when  kingdoms, 
crowns  and  thrones,  eternal  as  their  bestower  are  presented  to 
our  view  ;  it  is  almost  impossible,  that  even  our  obdurate  hearts 
should  be  always  unaffected,  or  retain  their  characteristic  insen- 
sibility. For  a  moment  they  seem  to  be  melted.  We  feel,  and 
are  ready  to  acknowledge,  that  God  is  good ;  that  the  Saviour  is 
kind  ;  that  his  love  ought  to  be  returned  ;  that  heaven  is  desira- 
ble. Like  a  class  of  hearers  described  by  our  great  teacher,  we 
receive  the  word  with  joy  ;  a  joy  not  unmingled  with  something 
which  resembles  gratitude;  and  we  sing,  or  feel  as  if  we  could 
with  pleasure  sing,  God's  praises.  But  we  leave  his  house  ;  the 
emotions  there  excited,  subside ;  like  the  earth,  when  partially 
softened  by  a  wintry  sun,  our  liearts  soon  regain  their  icy  hard- 
ness; the  wonders  of  divine  grace  are  forgotten;  and  God 
has  reason  to  say  in  sorrow  and  in  displeasure, — Your  good- 
ness is  as  the  morning  cloud ;  and  as  the  early  dew  it  goeth 
away. 

But  some  of  those  whom  I  address  have  been  more  deeply 
affected  by  God's  work  of  grace.  For  this  you  were  prepared 
by  previously  passing  through  a  state  of  religious  anxiety. 
Conscience  was  roused  to  perform  the  long  neglected  duties  of 
her  office ;  and  her  reproaches  you  could  neither  silence  nor  en- 
dure. Your  sins  v/ere  set  in  order  before  your  eyes  ;  the  curses 
of  God's  violated  law  thundered  in  your  ears;  destruction  from 
the  Almighty  was  a  terror  to  you;  His  arrows,  the  poison  of 
which  drinketh  up  the  spirit,  pierced  your  souls ;  and  despair 
and  death  seemed  to  be  your  portion.  How  ardently  did  you 
tlicn  desire  relief;  what  promises,  what  protestations,  what  vows 
did  you  makel  At  length,  your  desires  seemed  to  be  granted. 
Relief  was  by  some  means  obtained,  and  rapture  succeeded  to 
despair.  A  persuasion  that  God  had  pardoned  you,  and  that  he 
■\vould  make  you  forever  happy,  raised  your  affections  to  their 
highest  pitch.    You  felt  as  if  you  were  in  a  new  world.  Then 


HIS    WORKS  FORGOTTi;N. 


563 


every  thing  seemed,  in  your  view,  to  be  praising  God  ;  then  you 
thought  it  pleasant  to  praise  him;  and  your  language  was, — I 
will  sing  unto  the  Lord  so  long  as  1  live ;  I  will  sing  praises  to 
my  God  while  I  have  any  being.  For  a  time,  this  seemed  to  be 
the  language,  not  of  your  lips  only,  but  of  your  conduct. 
Gradually,  however,  though  not  immediately,  you  forgot  God's 
works;  your  gratitude  languished  and  expired  ;  its  half  ripened 
fruit  withered  upon  the  stalk,  and  insensibility  or  discontent 
have  usurped  its  place.  Your  history,  there  is  reason  to  fear, 
will  resemble  that  of  the  Israelites;  like  them  you  passed 
the  red  sea;  like  them,  you  triumphantly  sang  God's  praises  on 
its  shores ;  like  them,  you  said, — All  that  the  Lord  hath  spoken 
we  will  do,  and  be  obedient;  like  them,  professedly  following 
God,  you  entered  the  wilderness;  but  unbelief  arrested  your 
progress,  as  it  did  theirs ;  and  like  them,  you  will,  probably, 
die  in  your  sins,  and  never  reach  the  promised  land  ;  never,  in- 
deed, unless  a  recollection  of  your  ingratitude  and  unfaithful- 
ness should  lead  to  repentance. 

On  some  of  my  hearers,  however,  God's  works  of  grace  have 
made,  I  trust,  a  more  lasting  impression.  Your  religion,  my 
brethren,  has  not  withered  and  died,  like  that  which  has  no 
root ;  but  have  you  not  too  much  cause  to  apply  to  yourselves 
the  language  of  our  text?  Remember,  the  kindness  of  your 
youth;  the  love  of  your  espousals;  the  joys,  the  grateful  joys 
Avhich  attended  and  followed  your  conversion.  Where  are  they 
now 7  Where  is  your  first  love?  Remember,  too,  how  often 
your  conversion  has,  in  effect^  been  repeated ;  how  often  you 
have,  in  consequence,  renewed  your  vows  and  thanksgivings ; 
and,  in  weeping  admiration  have  exclaimed,  who  is  a  God  like 
luito  thee,  that  pardoneth  iniquity,  and  passeth  by  transgres- 
sion? Recollect,  also,  the  numberless  temporal  and  spiritual 
mercies,  mercies  new  every  moment,  which  have  at  different 
times  excited  your  gratitude,  and  which  you  fondly  hoped  would 
render  it  lasting.  But  has  it  proved  so?  Have  not  some  days, 
whose  morning  hours  witnessed  your  expressions  of  thankful- 
ness, heard  from  your  lips  before  night,  the  language  of  peevish- 
ness and  discontent?  When  you  have  ardently  desired  the  sal- 
vation of  a  child,  a  relation,  a  friend ;  when  with  supplications 
and  tears  you  have  asked  this  favor  of  Him  who  hears  prayer; 
and  he  has  at  length  given  you  reason  to  believe,  that  your 


564 


god's  praises  sung. 


request  was  granted ;  has  your  gratitude  always  corresponded 
with  your  obligations?  Might  it  not  rather  have  been  said  of 
yon,  He  rendered  not  again  according  to  the  benefit  done  unto 
him;  for  his  heart  was  hfted  up 7  But  I  need  jiot  press  you 
farther  with  these  inquiries;  for  you  will  readily  acknowledge 
that,  however  often  you  may  have  sung  God  praises,  you  have 
ever  been  prone  to  forget  his  works. 

It  might  now  be  useful  to  consider  the  causes  to  which  it  is 
owing,  that  our  religious  emotions  so  often  prove  transient;  and 
are  so  soon  succeeded  by  forgetfulness  of  God.  But  this  would 
lead  us  into  a  wide  field,  which  time  will  not  allow  us,  at  pres- 
ent, to  explore.  I  shall  only  observe,  that  men  are  willing  to 
offer  God  praises  and  thanksgivings,  because  it  is  an  offering 
which  costs  them  nothing;  and  because,  while  it  seems  to  shield 
them  from  the  charge  of  ingratitude,  it  involves  the  renunciation 
of  no  favorite  sin;  the  performance  of  no  disagreeable  duty; 
the  practice  of  no  self-denial.  But  they  are  not  willing  to  make 
those  constant  returns  for  God's  goodness,  which  he  deserves 
and  requires,  because  this  is,  in  their  estimation,  an  expensive 
offering;  because  it  implies  sacrifices,  which  they  are  not  dis- 
posed to  make,  and  an  attention  to  duties,  which  they  dislike  to 
perform. 

The  preceding  remarks  can  scarcely  fail  to  excite  many  pain- 
ful reflections  in  every  serious  mind  which  acknowledges  their 
truth.  On  human  nature,  they  look  with  a  most  unfavorable 
aspect.  They  show  us  that  while  it  is  constantly  and  strongly 
prone  to  evil,  it  is,  with  respect  to  goodness,  unstable  as  water, 
which  receives  and  loses  impressions  with  equal  facility.  They 
.shew  us  that  ingratitude  to  God  ever  has  been,  and  that  it  still 
is,  one  of  its  distinguishing  features.  The  hatefulness  of  this 
feature  is  acknowledged  by  all.  "  Call  a  man  ungrateful,"  says 
one  writer,  "and  you  can  call  him  nothing  worse."  "Ingrati- 
tude," says  another,  "  is  a  vice  so  odious  that  the  man  was  never 
yet  found  who  would  confess  himself  to  be  guilty  of  it."  But 
imgrateful,  man  must  be  called,  while  truth  is  allowed  to  speak  : 
of  ingratitude,  the  most  base  and  inexcusable,  he  must  acknowl- 
edge himself  to  be  guilty  if  he  would  prove  that  he  is  not  pro- 
foundly ignorant  of  his  own  character. 

Another  painful  reflection,  naturally  suggested  by  the  preced- 
ing remarks  is,  that  little  as  there  appears  to  be  of  religion  in 


HIS    WORKS  FORGOTTEN. 


565 


the  world,  there  is  much  less  in  reality  than  in  appearance.  la 
men  who  possess  some  real  goodness,  a  single  grain  of  gold  gilds 
a  large  surface  of  baser  materials  ;  while  in  other  men,  varnish 
and  tinsel  supply  the  place  of  the  gold.  Much  of  the  religion, 
even  of  good  men,  consists  of  merely  animal  emotions  and  nat- 
ural affections,  baptized  by  aChristian  name;  and  all  the  relig- 
ion of  other  men,  if  we  except  external  forms,  is  of  the  same 
character.  This,  there  is  reason  to  fear,  is  the  character  of  our 
national  religion,  if  we  can  be  said  to  have  any.  As  a  nation, 
we  treat  Jehovah  very  much  as  heathen  nations  treat  their  gods  ; 
only  with  less  apparent  respect  and  veneration.  We  compli- 
ment him,  as  they  do  their  gods,  with  the  name  and  attributes 
of  Divinity.  We  publicly  implore  his  aid,  as  they  do  that  of 
their  idols,  when  evils  oppress,  or  dangers  threaten  us.  When 
relief  is  obtained,  we,  like  them,  have  public  seasons  of  thanks- 
giving, and  offerings  of  praise ;  and  our  festivals,  like  theirs, 
are  marked  by  sensual  indulgencies ;  and  followed  by  no  refor- 
mation of  national  sins.  What  then  are  we  to  think  of  our 
amiual  seasons  of  thanksgiving  7  In  what  light,  must  we  sup- 
pose they  are  regarded  by  Him  whose  judgment  is  according  to 
truth  7  Must  he  not,  in  view  of  every  thing  by  which  they  are 
attended  and  followed,  regard  them  as  a  mere  empty  form  ;  as 
the  copy  of  a  heathen  festival;  or,  at  best,  as  only  a  repetition 
of  the  insincere  praises  of  Israel?  Must  he  not  regard  them 
as  an  earthly  monarch  would  regard  a  book,  inscribed  to  him 
on  the  title  page,  and  preceded  by  a  preface  filled  with  flattery; 
but  containing,  on  every  following  page,  a  gross  libel  on 
his  character  and  government  ?  Like  such  a  book,  this  day 
is  dedicated  to  God.  Like  such  a  preface,  it  is  filled  with 
his  praise ;  while  every  other  day  of  the  year,  like  every 
other  page  of  the  book,  speaks  a  language  most  offensive 
to  his  ear.  Mistake  me  not,  however.  I  would  be  far  from 
insinuating  or  entertaining  a  wish,  that  this  custom,  established 
by  our  pious  fathers,  should  be  discontinued.  I  only  wish  that 
its  original  character  may  be  restored;  that  it  may  become  the 
preface  to  a  whole  volume  of  praise  ;  that  the  stream  of  grati- 
tude, which  seems  to  burst  forth  so  copiously  on  this  day,  may 
continue  to  flow,  though  more  silently,  through  the  year.  Es- 
pecially do  I  wish  that  the  gratitude  of  this  state  may  thus  flow 
perennially ;  that  her  annual  festivals  of  thanksgiving  may 


666 


god's   praises  sung; 


resemble,  in  their  character  and  consequences,  those  of  our  fa- 
thers. This  festival  she  now,  for  the  first  time,  observes,  as  an 
Independent  State.  Her  voice  now,  for  the  first  time,  joins  in 
sacred  chorus  with  the  voices  of  her  sister  states,  and  helps  to 
swell  the  annual  song  of  praise.  And  is  it  not  highly  desirable, 
—  must  it  not  appear  so  to  every  one  who  prays  for  her  peace 
and  prosperity,  that  now,  when  her  voice  is  first  heard  in  heav- 
en; it  should  utter  nothing  but  the  sincere  language  of  truth, 
and  unaffected  devotion;  that  now,  when  the  incense  of  her 
united  praises  first  ascends  in  a  separate  cloud  before  the  throne 
of  the  Eternal,  the  flame  on  her  altars  should  not  be  kindled 
with  unhallowed  fire  ]  Shall  we,  on  this  most  interesthig  occa- 
sion, give  Him,  whom  we  worship,  reason  to  say  of  us ; — This 
people  lie  unto  me  with  their  mouths,  and  flatter  me  Avith  their 
tongues  ;  for  their  hearts  are  not  right  with  me,  neither  are  they 
steadfast  in  my  covenant?  God,  in  mercy,  forbid!  God  m 
mercy  forgive  those,  if  such  there  are,  who  constrain  him  to  say 
this  of  them  ;  who  pollute,  with  heartless  praises,  the  first  pub- 
lic thankoffering  of  this  State!  Of  pardoning  mercy,  in  its 
fullest  extent,  all  who  on  this,  or  indeed  on  any  other  occasion, 
offer  such  praises  to  God,  will  stand  in  no  common  need.  To 
utter  the  praises  of  Jehovah,  to  offer  Him  thanks,  is,  my  breth- 
ren, however  lightly  we  may  now  think  of  it,  a  most  solemn 
and  important  act ;  an  act  which  will  be  followed  by  conse- 
quences awfully  interesting.  By  uttering  his  praises  we  ac- 
knowledge that  he  deserves  tliem,  that  he  is  supremely  worthy 
of  all  those  affections,  of  which  praise  is  the  language,  the  pro- 
per expression.  By  giving  hitn  thanks,  we  acknowledge  that 
he  has  been  kind  to  us;  and"  that  we  are  under  obligations  to 
regard  and  treat  him  as  our  benefactor.  Should  we  then  refuse 
or  neglect  to  place  our  affections  on  him;  should  our  future  con- 
duct be  inconsistent  with  our  praises  and  thanksgivings,  they 
will  rise  in  judgment  against  us  at  the  day  of  retribution.  They 
will  prove  that  we  are  acquainted  with  the  character  and  works 
of  God  ;  that  we  had  experienced  and  known  his  loving  kind- 
ness ;  that  we  had  been  made  sensible  of  our  duties  and  obli- 
gations. It  will  thus  be  made  to  appear  evident,  that  we  refu- 
sed to  love  and  serve  a  Being  whose  glories  shone  around  us  so 
brightly,  —  whose  favors  descended  upon  us  so  profusely  that 
we  could  neither  avoid  perceiving,  nor  refrain  from  acknowl- 


HIS    WORKS  FORGOTTEN. 


667 


edging  thein.  Of  course,  no  plea  of  ignorance  can  be  urged  in 
our  behalf.  We  shall  be  left  without  excuse.  We  shall  be 
condemned  out  of  our  own  mouths. 

If  we  would  avoid  this  fate,  our  future  conduct  must  corres- 
pond with  our  present  services ;  our  gratitude  must  be  practical, 
and  our  praises  unceasing.  And  ought  they  not  to  be  so  ?  If 
the  perfections  and  works  of  God  ever  deserve  our  praises,  do 
they  not  always  deserve  them?  Is  he  not,  yesterday,  to-day, 
and  forever,  the  same  'I  If  his  favors  deserve  any  return,  do 
they  not  deserve  a  constant  return  ?  Are  they  not  new  every 
morning ;  and  can  we  hope  to  discharge,  in  one  day,  a  debt 
which  we  have,  during  the  whole  year,  been  contracting,  and 
which  hourly  increases  ? 

Should  the  thankfulness,  which  our  fellow-citizens  this  day 
express,  prove  to  be  of  the  spurious,  transient  kind  described 
above,  they  will  be  peculiarly  inexcusable  ;  for  the  dispensations 
of  providence,  as  they  respect  our  political  interests,  are  admi- 
rably suited  to  excite,  not  a  momentary  burst,  but  a  continual 
flow  of  grateful  affection.  God's  mercies  have  descended  upon 
us,  not  in  a  sudden  torrent,  but  in  a  gentle  and  constant  shower. 
If  we  have  not,  like  some  other  nations,  been  recently  freed  from 
the  pressure  of  overwhelming  evils,  it  is  because  that  from  all 
such  evils,  we  have,  for  many  years,  been  graciously  preserved. 
But  this  circumstance  rather  increases  than  diminishes  our  obli- 
gations to  the  great  Disposer  of  events.  The  mariner  who  finds 
the  sea  tempestuous ;  who  is  often  in  imminent  danger  of  ship- 
wreck; and  who,  after  despairing  of  life,  is  brought  in  safety  to 
the  desired  haven,  may  feel,  and  ought  to  feel,  strong  emotions 
of  thankfulness.  But  has  he  more  real  cause  for  gratitude,  than 
one  whose  voyage  is  uninterruptedly  pleasant  and  prosperous ; 
and  who  experiences  no  striking  interpositions  of  providence  ia 
his  favor,  because  none  were  necessary  7  Such,  in  a  degree 
unexampled  in  this  age  of  storms  and  convulsions,  has  been 
our  political  voyage  ;  a  circumstance  which  surely  calls  for 
gratitude,  as  uninterrupted  as  our  prosperity.  Permit  me  to  add 
that  whatever  difference  of  opinion  may  have  existed,  respect- 
ing the  expediency  of  our  separation  from  the  parent  state;  no 
one  will  deny,  that,  since  this  event  has  taken  place,  we  are 
under  great  obligations  to  Him,  whose  watchful  care  prevented 
the  evils  which  might  have  ensued ;  and  rendered  the  dreaded 
shock  of  separation  so  gentle,  that  it  was  scarcely  felt. 


668  god's  praises  sung; 

In  fine,  who  have  cause  for  continual  thaukfuhiess,  if  we 
have  not?  From  what  nation  of  the  earth  may  God  justly  ex- 
pect a  constant  tribute  of  gratitude  or  praise,  if  not  from  this. 
Go  through  the  world,  my  hearers;  visit  every  nation  ;  com- 
pare its  situation  with  our  own ;  and  on  your  return  you  will 
be  constrained  to  cry  :  —He  hath  not  dealt  so  with  any  people ; 
Surely  the  lines  are  fallen  to  us  in  pleasant  places,  and  we  have 
a  goodly  heritage.  Go,  and  urge  other  nations  to  praise  God ; 
and,  if  they  know  what  you  enjoy,  they  will  reply;  —  "Give 
us  your  lot,  and  our  praises  shall  be  unceasing."  Shall  our 
expressions  of  gratitude  cease  then,  with  this  day ;  cease  even 
before  its  close  ;  cease  as  soon  as  we  leave  the  sanctuary  7  Shall 
all  God's  wondrous  works  be  so  soon  forgotten,  and  this,  like 
our  former  days  of  thanksgiving,  only  close  one  year  of  sin,  and 
begin  another?  Shall  we  write  our  history,  or  constrain  God  to 
write  it,  in  the  words  of  our  text;  and  make  the  character  of 
the  perverse,  ungrateful  Israelites,  who  justly  perished  in  their 
sins,  forever  our  own  ?  Rather  let  this  day  witness  your  as- 
sumption of  another,  an  opposite  character.  Rather  let  the 
thanksgivings  of  this  day  never  end,  till  they  are  swallowed  up 
in  the  praises  of  eternity.  Not  only  now  say,  but  through  life 
continue  to  say  ;  —  Unto  thee,  O  Lord,  do  we  give  thanks.  Unto 
thee  do  we  give  thanks ;  for  that  thy  name  is  near,  thy  won- 
drous works  declare. 

Note.  This  Sermon  was  preached  at  the  Annual  Thanksgiving  in  1820, 
—  the  year,  in  which  was  consummated  the  separation  of  Maine  from  Mas- 
sachusetts. 


SERMON  XCV. 


THE  CONDITION  OF  MEN  WITHOUT  THE  BIBLE,  OR 
WITH  THE  BIBLE  PROVED  TO  BE  FALSE. 


If  the  dead  rise  not,  then  is  not  Christ  raised :  and  if  Clirist  be  not  raised, 
youi"  faith  is  vain ;  ye  are  yet  in  your  sins.  Then  they  also,  which  are 
fallen  asleep  in  Cluist  are  perished.  —  1  Corinthians  xv.  16  — 18. 

It  is  often  pretended,  by  those  who  receive  not  the  truth  as  it 
is  in  Jesus,  that  all  the  religious  errors  and  mistakes,  which  pre- 
vail among  Christian  nations,  are  occasioned  by  the  want  of 
some  infallible  living  teacher,  to  whom  men  might  apply  for  in- 
struction, in  all  doubtful  cases;  and  from  whose  decisions  there 
should  be  no  appeal.  But  to  suppose  that  errors  and  differen- 
ces of  opinion  respecting  religion  are  occasioned  by  this,  is  a 
mistake.  This  is  evident  from  the  fact,  that  while  the  apostles, 
who  were  inspired  and  infallible  teachers,  remained  on  earth, 
errors  and  mistakes  prevailed  among  professing  Christians  no 
less  than  they  do  now.  Some,  for  instance,  were  found  in  the 
Corinthian  church  who  denied  the  resurrection  of  the  dead. 
With  a  view  to  convince  them  that  this  opinion  was  erroneous, 
St.  Paul  here  mentions  some  of  the  fatal  consequences  which 
would  result  from  its  being  true.  If  the  dead  rise  not,  says  he, 
then  is  not  Christ  raised;  and  if  Christ  be  not  raised,  our 
preaching  is  vain,  your  faith  is  also  vain,  ye  are  yet  in  your 
sins.  Then  also  they  that  have  fallen  asleep  in  Christ  have  per- 
ished. 

VOL  III  72 


570 


CONDITION    OF  MEN 


My  friends,  the  mode  of  reasoning,  which  St.  Paul  here 
adopts  with  respect  to  one  important  doctrine  of  revelation,  I 
wish  to  adopt  with  respect  to  the  whole  of  revelation.  I  wish 
to  show  you  what  would  be  our  situation  without  the  Bible ; 
what  would  be  the  consequence,  if  it  could  be  proved  that  the 
Bible  is  not  a  revelation  from  God.  This,  I  suspect,  is  a  sub- 
ject to  which  you  have  not  sufficiently  attended.  I  suspect  that 
some  of  you,  who  secretly  hope,  or  at  least  wish,  that  the  Bible 
may  prove  false,  are  not  aware  what  would  be  the  consequen- 
ces, could  your  wishes  be  gratified.  I  suspect  that  others,  who 
feel  convinced  of  its  truth,  are  not  sufficiently  sensible  of  the 
worth  of  such  a  revelation,  and,  of  course,  are  not  sufficiently 
grateful  for  it.  Favor  me  then  with  your  attention,  while  I  at- 
tempt to  show  what  would  be  our  situation  without  the  Bible; 
what  the  consequences  of  its  being  proved  to  be  false. 

I.  If  we  had  no  Bible,  or  if  the  Bible  could  be  proved  to  be 
false,  we  should  be  entirely  ignorant  of  the  origin  of  our  race, 
and  of  the  world  which  we  inhabit.  I  need  not  remind  you, 
that  this  is  the  only  book  which  even  pretends  to  give  us  any 
authentic  or  satisfactory  information  on  this  subject.  Indeed  it 
is  evident  from  the  nature  of  things,  that  nothing  can  be  known 
by  us  respecting  the  formation  of  the  world,  except  it  be  com- 
municated by  revelation ;  since  no  human  being  could  then  be 
alive  to  witness  that  event,  or  to  transmit  to  us  any  information 
respecting  it.  Nor  could  the  first  individuals  of  our  race  know 
any  thing  of  the  cause  to  which  they  were  indebted  for  their 
existence,  unless  a  knowledge  of  it  were  communicated  to  them 
by  immediate  revelation.  Nay  more,  not  only  all  the  knowl- 
edge we  have  of  the  origin  of  the  world,  but  all  the  information 
which  we  possess  respecting  the  history  of  mankind  for  many 
ages,  is  contained  in  the  Bible.  No  uninspired  history,  on  which 
the  smallest  reliance  can  be  placed,  pretends  to  relate  any  event 
which  occurred  more  than  three  thousand  years  ago,  unless  we 
V  except  the  history  of  Josephus,  a  Jewish  writer,  whose  infor- 
mation was  evidently  derived  from  the  Scriptures.  If  then  we 
renounce  the  Scriptures,  we  must  be  content  to  remain  in  total 
ignorance  of  the  origin  of  the  world,  of  its  inhabitants,  and  of 
every  thing  respecting  them  which  occurred  more  than  three 
thousand  years  ago.  If  it  be  said,  that  reason,  unenlightened 
by  revelation,  might  have  inferred  that  the  world  and  its  inhab- 


WITHOUT    THE  BIBLE. 


571 


itatits  must  have  had  a  Creator,  —  I  answer,  it  is  true  tliat,  if 
the  minds  of  men  had  not  been  blinded  by  sin,  they  might  have 
discovered  this  truth ;  but  it  is  certain  that  they  never  did  dis- 
cover it.  On  the  contrary,  whenever  they  have  attempted,  as 
they  often  have  done,  to  account  for  the  existence  of  the  world 
and  its  inhabitants,  they  have  nm  into  the  grossest  and  most 
ridiculous  absurdities. 

For  instance,  one  of  the  most  acute  philosophical  authors  of 
antiquity,  writing  on  this  subject,  informs  us,  that  an  infinite 
number  of  atoms  had  existed  from  all  eternity;  that,  some  how 
or  other  these  atoms  were  put  in  motion,  and  that  while  moving 
about  they  happened  to  come  together  and  form  a  world,  out  of 
which  plants,  animals  and  men  spontaneously  sprung  up.  But 
perhaps  some  will  say,  these  were  the  sentiments  of  men  in  the 
early  and  ignorant  ages  of  the  world.  Since  reason  has  been 
more  cultivated,  and  learning  has  increased,  men  know  better 
than  to  believe  such  absurdities.  We  will  reply  to  this  remark, 
by  giving  you  a  modern  theory  respecting  the  formation  of  the 
world;  a  theory,  which  has  been  invented,  published  and  de- 
fended within  a  few  years,  by  some  of  the  most  learned  philos- 
ophers of  .  the  age.  According  to  this  theory,  the  sun  had  either 
existed  from  all  eternity,  or  was  formed,  nobody  knows  how, 
and  a  comet  made  and  put  in  motion  in  a  similar  way,  passing 
by  the  sun,  struck  off  a  large  piece  of  it  by  a  blow  of  its  tail,  and 
by  the  same  blow  communicated  to  the  piece  thus  struck  off,  a 
rotary  motion,  which  caused  it  to  revolve  till  it  acquired  a  glob- 
ular form.  All  this  happened  many  millions  of  years  ago,  and 
during  this  period,  the  new-made  world,  being  made  to  revolve 
round  the  sun,  collected  all  the  particles  of  dust  which  came  in 
its  way,  till  it  had  acquired  soil  sufficient  to  support  plants,  an- 
imals and  men,  which  sprung  up  upon  it,  one  after  the  other. 
In  a  similar  way,  all  other  planets  were  formed.  As  to  the 
moon,  that  was  once  a  part  of  this  world,  and  was  blown  out 
of  it  by  a  tremendous  volcano,  whose  fires  are  now  quenched. 
Indeed,  others  suppose  that  this  world  and  all  the  planets  were, 
in  a  similar  manner,  blown  out  of  the  sun.  Such,  my  hearers, 
are  the  theories  of  those  whom  the  world  styles  philosophers ; 
such  the  absurdities  into  which  grave  and  learned  men  are  left 
to  fall,  when  tiiey  renounce  the  Scriptures.  And  if  we  renounce 
the  Scriptures,  what  can  we  do  better  than  adopt  some  of  these 


672 


CONDITION    OF  MEN 


theories.  Hiiraan  reason  unenlightened  by  revelation,  can  in- 
vent no  better,  no  more  plausible  way  of  accounting  for  the 
creation  of  the  world  and  its  inhabitants.  If  you  ask,  why  can 
not  men  without  the  Bible  allow  that  there  is  a  God,  who  crea- 
ted all  things'?  I  answer,  —  I  am  not  obliged  to  show  why  they 
cannot.  It  is  sufficient  for  me  to  show,  that,  without  a  revela- 
tion, they  do  not,  and  never  have  done  this.  This  it  is  easy  to 
show.  It  is  easy  to  prove,  by  appealing  to  history  and  to  facts, 
that  no  nation  under  heaven,  either  in  the  first  ages,  or  the  pres- 
ent day,  has  been  able  to  form  a  rational,  or  even  a  plausible 
conjecture,  respecting  the  origin  of  the  world  ;  much  less  to  ar- 
rive at  any  thing  that  could  be  called  knowledge  on  this  subject. 
Perhaps,  however,  the  reason  of  this  will  appear  from  the  next 
remark,  to  which  I  propose  to  call  your  attention,  which  is  this : 

II.  If  we  had  no  Bible,  or  if  the  Bible  could  be  proved  to 
be  false,  we  should  have  no  knowledge  of  God,  not  even  of  his 
existence.  What  strange,  absurd  and  contradictory  opinions 
have  in  all  ages  been  entertained,  on  this  subject,  by  those  who 
were  destitute  of  revelation,  we  endeavored  to  show  you  on  the 
last  Lord's  day.  Without  a  revelation,  no  man,  nor  body  of 
men  has  ever  been  able  to  ascertain  even  the  existence  of  one 
supreme,  self-existent  God ;  much  less  have  they  been  able  to 
discover  his  moral  character,  perfections  and  designs.  Even  if 
it  should  be  allowed  that  a  few  individuals  have  formed  conjec- 
tures on  this  subject,  which  had  borne  some  faint  resemblance 
to  the  truth,  yet  it  would  be  highly  improper  to  dignify  those 
conjectures  with  the  name  of  knowledge.  It  is  true  that  the 
existence,  and  some  of  the  natural  perfections  of  God  might 
have  been  inferred  from  the  works  of  creation,  had  not  man- 
kind been  blinded  by  sinful  prejudice  and  ignorance;  for  the 
apostle  informs  us,  that  the  invisible  things  of  God  are  clearly 
to  be  seen  from  the  foundation  of  the  world,  being  understood 
by  the  things  that  are  made ;  and  hence  he  concludes  that  the 
heathen  are  without  excuse. 

But  though  the  invisible  things  of  God  might  have  been  seen 
and  understood  in  the  contemplation  of  his  works,  it  is  certain 
they  never  were  seen  or  understood  in  any  degree  by  those  who 
are  destitute  of  the  Bible  ;  for  they  have  all  been  either  atheists 
or  polytheists;  have  either  denied  the  existence  of  God,  or  be- 
lieved in  many  gods.    And  even  if  men  had  discovered  the 


WITHOUT     THE  BIBLE. 


573 


existence  and  natural  perfections  of  God,  without  a  revelation, 
they  mnst  still  have  been  entirely  ignorant  of  his  moral  char- 
acter, and  of  his  design  in  creating  the  world ;  for,  as  we  late- 
ly observed,  no  creature  could  have  penetrated  into  his  mind 
or  into  his  heart,  to  discover  what  is  there.  To  say  all  in  a 
word;  God  alone  knows  himself,  his  designs,  his  vi^ill,  or  what 
will  please  him.  He  alone,  therefore,  can  communicate  a 
knowledge  of  these  things  to  us;  and  this  knowledge  can  be 
communicated  only  by  a  revelation,  or,  in  other  words,  only  by 
the  Bible,  since  we  have  no  other  book  that  even  pretends  to  be 
a  revelation  from  him.  Take  away  the  Bible  then,  and  you 
take  away  all  knowledge  of  God,  and  leave  us  nothing  but  er- 
rors, dreams,  and  fables.  And  would  this  be  a  small  eviH 
Surely,  if  any  knowledge  can  be  of  importance  to  mankind,  it 
must  be  a  knowledge  of  the  being  who  created  them,  and  on 
whom  they  are  of  course  entirely  dependent.  This  will  appear 
still  more  evident,  if  we  consider  that,  without  a  knowledge  of 
God,  we  cannot  know  what  will  please,  or  what  will  displease 
him ;  how  he  is  to  be  worshipped,  or  whether  he  is  to  be  wor- 
shipped at  all.  All  these  Subjects,  indeed  every  subject  connected 
with  God,  is  at  once  wrapped  up  in  impenetrable  darkness,  if 
the  Scriptures  be  false. 

III.  If  we  had  not  the  Bible,  or  if  the  Bible  should  be  proved 
to  be  false,  we  could  not  rationally,  or  even  plausibly  account 
for  the  existence  and  prevalence  of  natural  and  moral  evil  in  the 
Avorld.  We  see  that  there  is,  and  for  many  ages  has  been,  much 
of  both.  We  know  that,  from  the  remotest  period  to  which 
history  extends,  the  world  has  been  full  of  discord,  wars,  con- 
fusion and  misery.  And  that  whenever  men  have  not  been 
restrained  by  human  laws,  they  have  harassed  and  destroyed 
each  other  like  wild  beasts.  We  see  that  the  malignant  passions, 
by  which  these  evils  are  occasioned,  begin  to  appear  in  children 
at  a  very  early  age.  And  we  know  that  all  men  are  subject  to 
pain,  disease  and  death.  Novir  how  shall  we  account  for  these 
things']  The  Scriptures  account  for  them  in  a  manner  which, 
if  it  does  not  satisfy  us,  is  at  least  plain  and  intelligible.  They 
leach  us  that  death  is  the  consequence  of  sin,  and  that  all  our 
distresses  are  to  be  traced  to  the  same  source.  But  if  we  reject 
the  account  which  they  give,  Ave  cannot  form  even  a  plausible 
conjecture  respecting  this  subject ;  but  must  be  content  to  live 


574 


CONDITION     OF  MEN 


in  darkness,  uncertainty,  and  perplexity.  If  it  be  said,  this  is 
of  little  consequence ;  I  answer,  it  is  of  the  greatest  consequence. 
A  knowledge  of  the  nature  of  moral  evil,  and  of  the  causes  of 
natural  evil,  is  necessary  to  enable  us  to  escape  from  either. 
This  knowledge  is  therefore  absolutely  requisite  to  our  happiness. 
But  perhaps  it  will  be  said  that  the  surest  way,  and  indeed  the 
only  way  to  secure  happiness,  is  to  avoid  what  is  wrong  and  do 
what  is  right,  and  that  mankind  might  easily  learn  this  without 
the  Bible.    To  this  I  reply,  by  observing, 

IV.  That  if  we  had  no  Bible,  or  if  the  Bible  should  be  proved 
false,  men  could  never  know  what  is  right  or  wrong,  or  even 
■whether  there  is  any  such  thing  as  right  and  wrong.  The 
terms,  right  and  wrong,  always  have  reference  to  some  rule. 
What  agrees  with  this  rule,  is  said  to  be  right,  and  what  disa- 
grees with  it,  is  said  to  be  wrong.  We  must  then  have  some 
rule,  by  which  to  judge,  before  we  can  decide  whether  any  con- 
duct is  right  or  wrong.  But  if  you  take  away  the  Bible,  we 
have  no  rule  by  which  to  judge.  If  any  deny  this,  I  ask  them 
where  any  rule  is  to  be  found,  except  in  the  Bible?  If  you  refer 
me  to  human  laws, — I  reply,  these  laws  differ  widely  in  difTer-. 
ent  ages  and  parts  of  the  world.  What  is  required  by  the  laws 
of  one  age  or  country,  is  forbidden  by  those  of  another.  Since 
these  human  laws  differ  among  themselves,  and  are  continually 
changing,  they  can  never  be  a  safe,  unerring  rule  by  which  to 
decide  what  is  right  or  wrong.  Will  you  then  refer  me  to  human 
reason,  or  to  conscience,  for  a  rule?  But  the  understandings 
and  consciences  of  men  differ  as  widely  as  do  their  laws.  What 
seems  reasonable  to  one,  seems  unreasonable  to  another.  What 
one  man's  conscience  approves,  as  a  correct,  praiseworthy  action, 
another's  conscience  condemns  as  a  heinous  crime.  But  perhaps 
you  will  say,  that  is  right  which  tends  to  produce  happiness, 
■while  that  which  tends  to  occasion  misery  is  wrong.  But  who 
can  tell  what  does  tend  to  produce  happiness  or  misery  ?  Every 
action  draws  after  it  a  long  train  of  consequences  or  effects. 
Some  of  these  consequences  may  be  productive  of  happiness, 
and  others  of  misery;  and  unless  we  could  foresee  all  future 
events,  we  cannot  tell  whether  any  given  action  will  produce 
happiness  or  misery  on  the  whole. 

Besides,  men  are  very  far  from  being  agreed  in  their  opinions 
respecting  happiness.    One  places  it  in  one  thing,  another  in 


WITHOUT    THE  BIBLE. 


575 


something  else  very  different.  This  rnle  is  therefore  insufficient 
in  itself,  and  its  application  is  impracticable.  Will  you  then 
say,  the  will  of  God  must  be  the  only  rule  of  right  and  wrong? 
True  :  but  remember,  that  without  the  Bible  we  know  nothing 
of  God,  and,  of  course,  nothing  of  his  will.  If  then  we  re- 
nounce the  Bible,  we  renounce  the  only  rule  by  which  we  can 
distinguish  right  from  wrong,  or  prove  that  there  is  any  such 
thing  as  either.  The  universe  is  left  without  a  moral  governor, 
and  right  and  wrong,  virtue  and  vice,  holiness  and  sin,  are  mere 
names ;  there  is  no  reason  to  expect  that  the  good  will  ever  be 
rewarded,  or  the  wicked  punished.  Every  man  is  at  liberty  to 
do  that  which  is  right  in  his  own  eyes. 

V.  If  we  were  without  the  Bible,  or  if  tlie  Bible  could  be 
proved  to  be  false,  we  should  know  nothing  of  a  future  state,  or 
of  the  immortality  of  the  soul.  Reason,  my  friends,  can  never 
prove  that  the  soul  is  immortal,  or  that  the  body  will  be  raised 
again.  Tlfls  is  evident  from  the  facts,  that  she  never  has  been 
able  to  discover  either  of  these  truths,  and  that  even  at  the  pres- 
ent day,  many  learned  men  deny  them  both.  It  is  not  long 
since  the  representatives  of  a  numerous  civilized  nation  ordered 
the  words,  death  is  an  eternal  sleep,  to  be  inserted  over  the  por- 
tals of  their  grave-yards.  Indeed,  if  there  be  a  future  state,  an 
eternal  world,  into  which  the  soul  enters  after  death,  no  one  but 
an  inhabitant  of  that  world  can  assure  us  of  the  fact;  for  it  is 
not  an  object  of  our  senses,  nor  can  it  be  discovered  by  reason- 
ing. All  that  men  ever  have  done,  all  that  they  can  do,  without 
a  revelation  from  God,  is  to  conjecture,  or  at  most  to  suppose  it 
probable,  that  there  is  a  future  state,  and  that  the  soul  is  immor- 
tal. But  these  conjectures  and  surmises  are  of  no  use.  They 
are  too  weak  to  build  upon.  In  fact,  they  only  serve  to  produce 
uneasiness  and  anxiety  in  the  prospect  of  death  ;  for  while  they 
lead  men  to  suspect  that  there  possibly  may  be  a  future  state, 
they  can  afford  them  no  shadow  of  information  respecting  that 
state.  They  cannot  tell  us  whether  we  shall  be  happy  or  mis- 
erable there.  And  if  we  reflect  calmly  on  the  subject,  we  shall 
find  much  more  reason  to  fear  misery,  than  to  hope  for  happiness 
in  a  future  state.  We  find  this  world  full  of  evils.  We  suffer 
much  in  passing  through  it;  we  find  the  causes  of  these  evils 
and  sufferings  deeply  rooted  in  our  nature.  We  see  most  of 
those  who  die,  appear  to  die  in  pain.    Who  then  can  assure  us, 


576 


CONDITION    OF  MEN 


or  what  reason  have  we  to  hope,  that  the  other  world  will  be 
less  full  of  evil  than  this;  that  we  shall  not  suffer  there  as  much 
or  more  than  we  suffer  here;  that  the  seeds  of  sorrow  and  suf- 
fering, which  are  sown  in  our  nature,  will  be  eradicated ;  that 
those  who  die  in  pain  will,  after  death,  taste  nothing  but  pleas- 
ure? My  friends,  without  the  Bible,  we  can  have  no  reason  to 
hope  for  happiness  after  death.  The  best  we  can  rationally 
hope  for,  if  the  Bible  be  false,  is  to  die  like  the  brutes,  to  plunge 
into  the  gulf  of  annihilation.  In  fact,  this  is  all  which  those, 
who  reject  the  Bible,  usually  do  hope  for ;  and  even  their  hope 
of  this,  if  that  may  be  called  hope  which  seems  more  like  des- 
pair, is  not  unfrequently  mingled  with  distressing  fears  of  some- 
thing worse.  And  as  annihilation  is  the  best  fate  we  can  ra- 
tionally expect  for  ourselves,  if  the  Bible  be  false,  so  it  is  the 
best  which  we  can  suppose  to  have  happened  to  our  departed 
friends.  Yes,  if  the  Bible  be  not  true,  you  may  well  sorrow 
over  their  remains,  as  those  that  have  no  hope.  You  will  never 
see  them  again.  Their  minds,  as  well  as  their  bodies,  are  dead. 
All  that  once  pleased  and  delighted  you,  all  that  excited  your 
admiration,  or  engaged  your  affections,  is  put  out,  like  last 
night's  lamp,  quenched  in  everlasting  night.  This  too,  if  the 
Bible  be  not  true,  is,  for  aught  you  can  tell,  the  fate  of  all  who 
have  gone  before  us.  They  who  have  fallen  asleep  in  Christ 
are  perished.  The  good  and  the  bad,  they  who  while  alive 
ravaged,  and  they  who  bles.sed  the  world;  they  who  expired 
uttering  the  language  of  execration  and  despair,  and  they  whose 
expiring  lips  poured  forth  the  seraphic  strains  of  that  heaven 
which  they  saw  opening  to  their  view,  have  all  sunk  down  alike 
into  eternal  darkness  and  insensibility.  But  why  do  I  talk  of 
heaven?  If  the  Bible  be  not  true,  there  is  no  heaven,  —  none 
tor  us,  none  of  which  we  know  anything.  Life  and  immortality 
have  never  been  brought  to  light.  He  who  professed  to  reveal 
them,  and  who  called  himself  the  Saviour  of  the  world,  was  an 
imposter;  the  Gospel  of  salvation,  the  only  real  glad  tidings 
which  ever  vibrated  upon  mortal  man,  is  a  cheat;  the  apostles 
who  preached  it,  and  the  martyrs  who  sealed  it  with  their  blood, 
were  deluded ;  and  all  the  apparent  holiness  which  it  has  pro- 
duced in  life,  and  all  the  joy  and  triumph  which  its  disciples 
have  expressed  at  death,  were  nothing  but  the  effects  of  super- 
stition and  enthusiasm.    But  this  is  not  all;  for. 


WITHOITT    THE  BIBLE. 


577 


VI.  If  the  Bible  be  not  true,  we  are  not  only  deprived  of  all 
hope  of  a  future  life,  but  of  all  consolation  under  the  afflictions 
of  the  present.    To  support  us  under  these  afflictions,  we  have 
iiothing  that  deserves  the  name  of  consolation,  except  what  is 
drawn  from  the  Bible.    We  are  there  taught,  that  the  Lord 
reigns,  that  nothing  happens  by  chance;  that  all  creatures  and 
works  are  under  the  superintendence  of  an  infinitely  wise,  just, 
and  good  being,  who  will  bring  good  out  of  evil,  who  will  make 
all  things  work  together  for  good  to  them  that  love  him,  and 
cause  their  light  afflictions,  which  endure  but  for  a  moment,  to 
work  out  for  them  a  far  more  exceeding  and  eternal  weight  of 
glory.    We  are  taught,  that  as  a  father  pitieth  his  children,  so 
the  Lord  pitieth  them  that  fear  him ;  that  in  the  person  of  his 
Son,  our  Saviour,  we  have  a  friend  who  can  be  touched  with 
the  feeling  of  our  infirmities,  and  that  he  is  our  surety  for  the 
fulfilment  of  all  those  exceedingly  great  and  precious  promises, 
with  which  the  Scriptures  are  filled.    When  we  turn  from  our 
ov/n  personal  sorrows  to  contemplate  the  miseries  of  our  wretch- 
ed race,  we  are  consoled  by  assurances,  that  the  world  shall  not 
always  continue  in  its  present  wretched  state;  that  the  dawn  of 
a  glorious  day  is  at  hand;  a  day,  in  Avhich  the  knowledge  of 
God  shall  cover  the  earth,  even  as  the  waters  cover  the  seas;  in 
which  the  kingdoms  of  this  world  shall  become  the  kingdoms 
of  our  Lord  and  Saviour,  who  shall  reign  forever;  a  day  in 
which  men  shall  beat  their  swords  into  plough-shares  and  their 
spears  into  pruning  hooks,  and  learn  war  no  more ;  a  day  in 
which  righteousness  and  peace  and  holy  joy  shall  universally 
prevail.    But  if  the  Bible  be  not  true,  all  these  springs  of  con- 
solation are  dried  up  in  a  moment.    Then  all  things  are  gov- 
erned by  chance,  or  by  some  agent  of  whom  we  know  nothing, 
and  who,  for  aught  we  can  tell,  may  be  feeble,  unjust  or  cruel, 
and  take  delight  in  the  misery  of  his  creatures. 

Then  we  have  no  ground  to  hope,  that  good  will  ever  be 
brought  out  of  evil,  or  that  any  of  our  afflictions  will  be  pro- 
ductive of  the  smallest  advantage,  either  to  ourselves  or  to  others. 
Then  we  have  no  Father,  no  Saviour,  no  friend  above  to  pity 
our  sorrows,  to  hear  our  complaints,  to  support  us  by  his  power, 
or  to  guide  us  by  his  wisdom.  What  is  still  more  discouraging, 
we  have  no  reason  to  hope  that  the  situation  of  our  wretched 
race  will  ever  be  ameliorated,  or  their  miseries  ever  come  to  ar. 
VOL.  III.  73 


578 


CONDITION    OF  MEN 


end.  Nothing  can  be  rationally  anticipated,  but  an  endless  suc- 
cession of  the  same  crimes,  wars,  revolutions  and  convulsions, 
which  have  so  long  filled  the  world  with  blood,  and  the  hearts 
of  its  inhabitants  with  anguish ;  for  there  is  not  the  smallest 
reason  to  suppose,  that  mankind  are  really  wiser  or  better  now, 
than  they  were  thirty  centuries  ago.  If  at  present  any  appear- 
ances, which  encourage  us  to  hope  for  the  prevalence  of  peace, 
are  to  be  seen,  they  are  occasioned  solely  by  the  influence  of  the 
Bible.  But  if  this  be  false,  its  influence  cannot  long  continue 
to  operate.  Men  will  burst  its  bands,  and  go  on  as  before. 
Despair  then,  you,  who  sorrow,  for  you  never  will  be  comforted. 
Despair  ye,  who  weep  for  the  miseries  of  man;  for  there  is  no 
hope  that  they  will  ever  end.  Despair  ye,  who  are  looking  with 
anxious  eyes  for  the  dawn  of  a  brighter  day ;  for  no  day  is  ever 
to  dawn  on  this  wretched  world.  There  is  no  star  of  Bethle- 
hem ;  no  Sun  of  righteousness,  to  rise  and  shine  upon  it,  with 
healing  in  his  beams.  No  ;  it  is  destined  to  be  shrouded  for  ever 
in  seven-fold  night,  a  night  without  a  star,  without  a  moon,  with- 
out a  morning.  Rejoice  then,  ye  wicked,  for  ye  will  never  be 
punished.    Despair  ye  good,  for  ye  will  never  be  rewarded. 

Thus,  my  friends,  have  I  given  you  a  sketch,  a  very  imper- 
fect sketch,  of  what  would  have  been  our  situation  without  the 
Bible ;  of  the  consequences  which  would  result  from  its  being 
shown  to  be  false.  And  now  permit  me  to  ask  those  of  you, 
who  sometimes  doubt  for  a  moment  whether  the  Bible  is  true; 
do  you  feel  willing  to  encounter  these  consequences,  to  plunge 
into  such  a  situation?  Can  you  be  content  to  sit  down  in  total 
ignorance  respecting  the  origin  and  end  of  our  race  and  of  the 
world  we  inhabit?  Can  you  be  willing,  since  it  is  possible 
there  may  be  a  God,  to  know  nothing  of  his  nature,  his  char- 
acter, and  his  designs  ;  nothing  of  what  he  requires,  of  what  he 
does,  or  what  he  means  to  do  with  his  creatures?  Can  you 
cheerfully  consent  to  remain  ignorant,  whether  your  souls  are 
mortal,  or  immortal ;  whether  there  is  or  is  not  a  future  state  ; 
whether  if  there  is  such  a  state,  happiness  or  misery  awaits 
you  there?  In  a  word,  are  you  willing  to  sign  away  all  your 
right  and  title  to  the  information  which  tha  Bible  communicates, 
and  to  the  promises  which  it  contains,  to  the  happiness,  to  the 
Hfe  and  immortality  which  it  reveals?  That  some  men  are 
willing  to  do  this,  I  cannot  doubt:  for  many  have  done  it. 


WITHOUT    THE  BIBLE. 


679 


Whether  any  of  you  would  be  willing  to  do  it,  whether  any  of 
you  would  secretly  rejoice  to  be  assured  that  the  Bible  is  false, 
I  shall  not  pretend  to  determine.  If  you  would,  how  awfully 
depraved,  how  desperately  wicked  must  be  your  hearts !  Should 
you  hear  a  man  wish,  that  there  were  no  such  things  as  human 
law,  you  would  not  hesitate  to  pronounce  him  a  desperate  char- 
acter. You  would  conclude,  that  since  he  was  an  enemy  to  the 
laws,  the  law  was  an  enemy  to  him ;  that  he  wished  to  perpe- 
trate those  crimes  which  the  law  forbids;  and  that  he  was,  of 
course,  a  dangerous  man,  and  a  foe  to  the  peace  of  society.  So 
if  any  of  you  wish  that  the  Bible  were  false,  it  is  fair  to  con- 
clude that  you  are  enemies  to  the  Bible,  enemies  to  its  author, 
enemies  to  his  requirements,  and  enemies  to  the  human  race. 
You  would  deprive  men  of  light,  of  peace,  of  hope,  of  immor- 
tality. You  would  reduce  them  and  yourselves  to  the  condition 
of  the  beasts  that  perish.  If  you  would  not  do  this ;  if  you 
cannot  consent  to  sign  away  all  share  in  the  contents  of  revela- 
tion, remember  that  the  only  alternative  is  to  embrace  it  cor- 
dially, to  believe  and  obey  it  sincerely  and  universally.  If  you 
receive  it  at  all,  you  must  receive  it  as  a  whole  ;  for  nothing  can 
be  more  unreasonable,  more  disengenuous,  or  more  dangerous, 
than  to  receive  some  parts,  and  reject  others.  You  must  also 
receive  it  not  as  the  word  of  man,  but  as  the  word  of  God,  as  a 
book  which  speaks  with  all  his  authority,  and  from  whose  de- 
cisions there  is  no  appeal.  Which  of  these  courses  then  will 
you  follow  ?  In  what  light  will.you  henceforth  regard  the  Bible'.' 
It  surely  is  time  to  come  to  some  settled  conclusion  respecting  a 
subject  of  so  much  importance.  And  yet  many  of  you  are  ev- 
idently undecided.  You  will  neither  cordially  receive  the  Bible 
as  the  word  of  God,  nor  openly  reject  it  as  the  mere  words  of 
men.  You  do  not  even  know  your  own  minds  on  this  subject. 
Sometimes  you  seem  disposed  to  allow  that  the  Scriptures  are 
from  God.  But  no  sooner  do  you  find  yourselves  pressed  by  its 
contents,  than  you  begin  to  dispute,  and  to  reason,  and  complain, 
as  if  you  thought  them  a  human  fabrication.  When  I  see  you 
come.  Sabbath  after  Sabbath,  to  hear  the  Bible  explained  and 
enforced,  I  cannot  but  hope  that  you  regard  it  as  divine.  But 
when  I  see  how  little  deference  you  pay  to  its  authority,  how 
little  influence  it  has  upon  your  conduct  through  the  week,  I 
am  compelled  to  suspect  that  you  think  it  not  better  thanacun- 


550 


CONDITION     OF  MEN 


ningly  devised  fable.  My  friends,  it  is  this  indecision  which 
ruins  you.  While  you  are  delaying  and  hesitating  in  what 
manner  to  treat  the  Bible,  time  is  rapidly  passing  away,  and 
death  is  hastening  on.  How  long,  then,  halt  ye  between  two 
opinions?  If  the  Bible  is  God's  word,  then  believe  and  obey  it 
as  such.  But  if  not,  reject  it  at  once,  and  no  longer  come  here 
to  listen  to  the  superstitions  and  conjectures  of  men.  Remem- 
ber the  awful  doom  of  those,  who  are  neither  cold  nor  hot, 
neither  open  infidels,  nor  firm,  constant  believers.  Remember 
that  no  character  is  more  hateful  in  the  sight  of  God,  or  more 
contemptible  in  the  opinion  of  men,  than  a  double-minded  man, 
who  is  unstable  in  all  his  ways,  and  who  does  not  know  him- 
self what  he  believes  or  what  he  denies. 

To  conclude.  From  what  has  been  said,  you,  my  friends, 
who  believe  and  know  the  Bible  to  be  true,  may  learn  how  highly 
you  ought  to  prize  it,  and  how  great  should  be  your  gratitude 
to  Him  who  has  bestowed  on  the  world  this  inestimable  gift ; 
and  who  has  cast  your  lot  in  a  land,  where  it  is  known,  and 
given  you  satisfactory  and  infallible  evidence  of  its  divine  origi- 
nal. Permit  me  to  ask,  whether  you  have  not  been,  and  wheth- 
er you  are  not  still,  greatly  deficient  in  this  respect  ?  Have  you 
been  duly  sensible  of  the  value  of  this  gift,  and  of  the  blessings 
which  it  imparts,  and  of  the  dreadful  situation  in  which  we 
should  be  placed  without  it?  Have  you  studied  it,  have  you 
blessed  God  for  it  as  you  ought?  If  not,  let  what  has  been  said 
prompt  you  to  an  immediate  performance  of  these  duties.  Your 
Bible  ought  to  be  dearer  to  you  than  your  daily  bread,  than  the 
light  of  heaven,  than  the  breath  of  life;  for  what  would  all 
these  things,  what  would  life  itself  be  without  it.  O,  then,  praise, 
unceasingly  praise  God  for  the  Bible ;  and  remember  that  the 
most  suitable  and  acceptable  way  in  which  you  can  express  your 
gratitude  for  the  gift  of  it,  is  to  believe  its  doctrines,  and  to  obey 
its  precepts;  to  trust  its  promises,  to  be  what  it  requires  you  to 
be,  and  hide  it  in  your  hearts,  that  you  may  not  sin  against  its 
Author. 


SERMON  XCVI. 


THE  FINAL  JUDGMENT. 


For  we  must  all  appear  before  the  judgment  seat  of  Christ ;  that  every  one 
may  receive  the  things  done  in  his  body,  according  to  that  he  hath  done, 
whether  it  be  good  or  bad.  — 2  Corinthians  v.  10. 

To  a  mind  that  looks  beyond  present  appearances,  to  future 
realities ;  and  with  the  eye  of  faith,  sees  things  which  are  not,  as 
though  they  were,  how  solemn,  how  interesting  is  the  scene  be- 
fore us.  In  this  assembly,  we  behold  an  assembly  of  immortals, 
an  assembly  of  candidates  for  eternity ;  a  part  of  that  vast  as- 
sembly, which  will  one  day  stand  exulting  in  triumph,  or 
sinking  in  despair,  before  the  tribunal  of  an  avenging  God.  In 
every  individual  here  present,  we  contemplate  an  heir  of  glory 
or  a  child  of  perdition  ;  a  future  inhabitant  of  heaven,  or  a  pris- 
oner of  hell ;  an  embryo  angel,  or  an  infant  fiend.  Whatever 
diversity  there  may  be  in  other  respects,  how  different  soever 
may  be  your  character,  pursuits  and  situations  in  life,  to  one  of 
these  classes,  my  friends,  you  all  belong;  for  you  must  all  ap- 
pear before  the  judgment  seat,  to  receive  according  to  the  deeds 
done  in  the  body ;  and  after  the  irrevocable  sentence  is  pro- 
nounced, must  each  of  you  depart  accursed  into  everlasting  fire, 
or  enter  blessed  into  life  eternal. 

As  there  is  no  middle  character  between  the  righteous  and  the 
wicked  in  this  world,  so  there  will  be  no  intermediate  state  be- 


682 


THE    FINAL  JUDGMENT. 


tween  heaven  and  hell  in  the  next ;  but  one  of  these  is  the 
habitation  finally  appointed  for  all  living. 

And  do  you  feel  no  anxiety,  do  you  consider  it  a  matter  of  no 
consequence,  my  friends,  to  know  which  of  these  will  be  your 
lot?  You  are  usually  siifficiently  fond  of  looking  forward  be- 
yond the  present  hour,  and  anticipating  the  future  scenes  of 
life;  especially  when  any  important  event  is  before  you.  With 
anxious  eagerness  and  curiosity,  you  look  forward  from  child- 
hood to  youth,  from  youth  to  manhood,  and  from  manhood  to 
age;  and  perhaps  not  a  single  hour  arrives,  which  has  not  been 
the  subject  of  frequent  anticipation.  Come  then,  and  exercise 
for  a  few  moments,  an  employment  of  which  you  are  so  fond. 
Let  not  your  thoughts  be  ever  confined  to  this  narrow  circle  of 
three  score  years  and  ten ;  but  for  once  take  a  bolder  range  and 
anticipate  scenes  equally  certain,  far  more  instructive  and  infi- 
nitely more  important,  than  any  which  this  life  affords.  Come 
and  look  forward  to  the  final  consummation  of  all  things,  when 
Christ  shall  be  revealed  in  flaming  fire,  to  take  vengeance  on 
those  who  know  not  God,  and  who  are  disobedient  to  the  truth; 
when  the  heavens  shall  pass  away  with  a  great  noise;  and  the 
elements  shall  melt  with  fervent  heat;  and  the  earth,  with  the 
■works  thereof,  shall  be  burnt  up.  Come  and  look  forward  to 
that  tremendous  day,  far  more  terrible  to  the  self-condemned 
sinner,  than  all  the  horrors  of  dissolving  nature,  and  a  world  on 
fire;  which  will  unalterably  determine  our  final  destinies  ;  and 
bestow  on  each  of  us  an  eternal  weight  of  glory,  or  consign  us 
over  to  the  mansions  of  despair. 

But  the  subject  is  too  vast  to  be  grasped  at  once  by  any  finite 
intelligence.  To  assist  our  feeble  faculties,  let  us  consider  it 
separately  under  the  following  particulars.  The  certainty  of  a 
future  judgment ;  the  Judge  who  will  preside  ;  the  persons  who 
will  be  judged  ;  the  things  for  which  they  will  be  called  to  an 
account,  and  the  design  of  the  whole  transaction. 

I.  We  are  to  inquire  into  the  certainty  of  a  future  judgment, 
before  which  we  all  must  appear,  as  the  apostle  asserts. 

Of  this,  my  friends,  we  shall  soon  see  there  is  no  room  for 
doubt.  No  proposition  of  natural  or  revealed  religion,  not  even 
that  which  regards  the  existence  of  a  God,  is  accompanied  with 
more  convincing  evidence  than  this.  They  are  indeed  truths 
necessarily  and  inseparably  connected;  for  it  is  evident  almost 


THE    FINAL  JUDGMENT. 


583 


to  demonstration,  that  he  who  created  must  govern,  and  that  he 
who  governs  must  judge  the  world.  We  cannot  possibly  sup- 
pose, that  an  infinitely  wise  being  would  create  man,  and  then 
leave  him  to  himself,  or  to  the  sport  of  blind  accident.  No,  he 
must  have  had  some  suitable  design  in  his  creation;  and  the 
only  design  of  a  being  infinitely  holy,  just,  and  good,  of  which 
we  can  form  any  conception,  is  his  own  glory  as  connected  with 
the  greatest  possible  happiness  of  his  creatures.  To  accomplish 
this  design,  certain  laws  and  regulations  are  necessary;  and  if 
his  creatures  disobey  these  regulations,  all  his  perfections 
join  in  requiring  that  they  should  be  restrained  and  punished. 
Experience  however,  abundantly  shows  that,  in  this  world,  no 
adequate  punishment  is  inflicted,  that  there  is  litde  or  no  appa- 
rent distinction  between  the  bad  and  the  good;  but  that  all 
things  come  alike  to  all;  that  there  is  one  event  to  the  right- 
eous and  to  the  wicked,  to  him  that  serveth  God  and  him 
that  serveth  him  not.  Hence  it  appears,  that  there  must  be  a 
future  day  of  recompense  and  retribution,  when  God  will  vindi- 
cate his  own  character,  reward  his  faithful  friends,  and  convince 
the  assembled  world  that  his  righteous  laws  are  not  to  be  viola- 
ted with  impunity. 

Omitting  the  arguments  which  might  be  deduced  from  the 
present  life,  as  being  a  state  of  probation,  and  others  equally  co- 
gent, we  may  observe,  secondly,  that  the  existence  of  natural 
consceience  also  proves  the  certainty  of  a  future  judgment. 
Wherever  we  see  inferior  courts  and  subordinate  officers,  we 
naturally  conclude  there  is  some  superior  power  from  whom 
their  authority  is  derived,  and  by  whom  their  proceedings  will 
be  ratified  and  sanctioned.  In  the  same  manner,  when  we  see 
conscience  summoning  us  to  her  bar  and  passing  sentence  on  ev- 
ery thought,  word  and  action,  we  cannot  avoid  concluding,  that  he 
who  placed  this  monitor  in  our  breasts,  and  from  whom  its  power 
and  authority  are  derived,  will  at  some  future  period  confirm 
her  decisions  by  his  own  decree.  But  without  insisting  on  these, 
and  other  arguments  of  a  similar  nature,  the  certainty  of  a  fu- 
ture judgment  is  sufficiently  proved  in  the  word  of  God ;  and  I 
hope,  my  friends,  you  are  not  so  little  acquainted  with  this  word 
as  to  render  it  necessary  to  quote  the  numerous  passages  in 
which  it  is  taught  in  the  plainest  terms.  Certainly  none  who 
acknowledge  its  divine  authority,  (and  to  such  only  do  we  ad- 


584 


THE    FINAL  JUDGMENT. 


dress  ourselves;  for  how  can  we  hope  to  be  heard  by  those  to 
whom  God  has  spoken  in  vain  7)  can  possibly  doubt  that  God 
has  appointed  a  day  in  which  he  will  judge  the  world  in  right- 
eousness by  that  man  whom  he  hath  ordained.  This  brings  us, 
as  was  proposed, 

II.  To  inquire  who  will  be  the  Judge  on  this  solemn  occa- 
son ;  who  is  the  man  that  God  hath  ordained ;  and  this  is  no 
other  than  the  man  Christ  Jesus,  even  he,  who  was  born  of  the 
virgin  Mary,  who  was  crucified,  and  who  rose  and  ascended  to 
heaven,  shall  so  come,  in  like  manner ;  and  before  him  shall  be 
gathered  all  nations.  This  truth  our  blessed  Saviour  abundant- 
ly taught  while  on  earth ;  and  there  seems  in  this  appointment 
the  same  fitness  and  propriety,  as  in  all  other  parts  of  the  di- 
vine conduct.  It  is  certainly  highly  fit  and  proper,  that  he  who 
made  and  redeemed  should  also  judge  the  world,  and  that  he 
who  humbled  himself  below  all  creatures  should  also  be  exalt- 
ed above  all,  so  that  to  him  every  knee  shall  bow  and  every 
tongue  confess  him  Lord  to  the  praise  and  glory  of  God  the  Fa- 
ther. Then  will  his  exaltation  be  complete.  Every  thing  will 
then  manifestly  appear  to  be  put  under  him.  The  glory  in 
which  he  will  then  appear  will  be  greater  than  he  has  ever  yet 
assumed,  greater  than  we  could  support  the  sight  of,  while 
clothed  with  mortality.  At  the  creation  he  was  surrounded  by 
hosts  of  morning  stars,  who  sung  together,  and  the  sons  of  God, 
who  shouted  for  joy;  and  at  the  dispensation  of  the  law  on  Si- 
nai, he  was  arrayed  in  all  the  majesty  and  terror  which  the 
elements  could  afford.  But  on  this  still  more  awful  occasion, 
he  will  come,  not  in  his  own  glory  only,  but  in  that  of  his  Fa- 
ther, and  the  holy  angels.  Heaven  will  pour  forth  all  her 
armies  to  grace  his  triumph,  and  spread  around  him  all  her  in- 
effable glories  in  one  unremitted  blaze  of  splendor,  before  which 
the  sun  will  fade  away,  and  even  archangels  veil  their  faces; 
while, 

From  his  keen  glance  affi  ighted  worlds  retire, 
He  speaks  in  thunder  and  he  breathes  in  fire. 

His  countenance,  like  the  pillar  of  cloud  between  the  Israelites 
and  Egyptians,  will  present  a  double  appearance;  and  though 
clothed  with  the  rainbow  of  peace  toward  his  friends,  it  will 
lower  on  his  enemies  like  a  stormy  sky;  and  while  his  eye,  at 


THE    FINAL  JUDGMENT. 


585 


every  glance,  pours  upon  the  former  a  flood  of  joy,  it  will  flash 
lightnings  on  the  latter,  which  will  scorch  their  inmost  souls, 
and  fill  them  with  unutterable,  inconceivable  anguish.  Then 
shall  he  come  in  the  clouds  of  heaven,  and  every  eye  shall  see 
him,  and  yours,  my  friends,  among  the  rest.  Then  shall  all  the 
tribes  of  the  earth  mourn,  and  they  who  condemned  him  as 
guilty  of  blasphemy  will  find,  to  their  eternal  shame  and  confu- 
sion v.'ill  find,  that  he  uttered  a  solemn  truth  when  he  said. 
Hereafter  ye  shall  see  the  Son  of  man  sitting  on  the  right  hand 
of  power,  and  coming  in  the  clouds  of  heaven  to  judge  the 
world  at  the  last  day.  Then  shall  his  murderers  find,  that  he 
whom  they  bufleted,  scourged,  mocked,  and  crucified,  was  in- 
deed the  Lord  of  life  and  glory,  and  they,  with  all  who  have 
since  despised  and  all  who  are  now  despising  his  offered  grace, 
will  then  be  convinced  by  their  own  sad  experience,  thai  whoso- 
ever falls  on  this  stone  shall  be  broken,  and  that  on  whomsoever 
it  shall  fall,  it  will  grind  him  to  powder. 

And  remember,  O  sinner,  that  you  too  must  see  him.  Re- 
member that  in  the  person  of  your  judge,  you  will  see  the 
Saviour  whose  offers  of  mercy  you  are  now  slighting;  whose 
commands  you  are  disobeying,  and  whose  institutions  you  are 
neglecting,  and  concerning  whom  you  are  saying,  in  your  hearts, 
We  will  not  have  this  man  to  reign  over  us.  And  O,  that  this 
remembrance  might  lead  you  to  obey  the  Son,  lest  he  be  angry 
and  ye  perL-sh  from  the  way,  when  yet  his  wrath  is  kindled  but 
a  little.  But  blessed  are  all  they  who  put  their  trust  in  him ; 
for  they  too  shall  see  him.  Yes,  my  Christian  friends,  you  who 
now  believe  and  rejoice  in  him,  together  with  those  who  shall 
now  confess  him  before  men,  shall  see  him  who  is  so  precious 
to  your  souls  in  that  situation  where  you  now  desire  and  will 
then  rejoice  to  see  him,  exalted  to  the  throne  of  the  universe, 
far  above  all  principality  and  power  and  might  and  dominion 
and  every  name  that  is  named  in  heaven  or  earth.  Now  per- 
haps rivers"  of  tears  run  down  your  eyes,  because  men  keep  not 
his  law,  and  because  his  sacred  name  is  profaned.  But  then 
his  name  shall  be  glorious,  his  law  shall  be  magnified,  and  all 
tears  shall  be  forever  wiped  from  your  eyes.  In  your  judge, 
you  will  see  the  friend,  whose  love  was  stronger  than  death; 
the  physician,  who  healed  your  wounds  with  his  own  blood ;  the 
shepherd  who  gathered  you  in  his  arms  and  carried  you  in  his 
VOL.  ui.  74 


586 


THE     FINAL  JUDGMENT. 


bosom;  nay  more,  your  head  in  whom  you  are  all  united  and 
in  whom  you  will  judge  the  world.  But  it  was  proposed  to 
consider, 

III.  The  persons  who  will  be  judged.  And  these  are  the 
whole  human  race,  for  we  must  all  appear.  There  will  be  no 
exceptions.  In  vain  shall  any  call  upon  the  mountains  to  fall 
on  them,  and  the  hills  to  cover  them.  Flight,  resistance,  threats 
and  entreaties  will  alike  be  vain.  There  nuist  appear  rulers, 
with  their  subjects .  parents,  with  their  children  ;  ministers, 
with  their  people;  masters,  with  their  servants;  and  blind 
guides,  with  their  blinded  followers.  There  will  be  present  all 
who  have  lived  in  the  world,  from  creation  down  to  the  present 
day;  there  our  first  parents  will  contemplate,  with  various  emo- 
tions, the  long  line  of  their  descendants,  while  they,  on  the  other 
hand,  will  behold  their  common  father.  There  will  be  found 
the  inhabitants  of  the  old  world,  the  men  of  Sodom  and  Go- 
morrha,  the  host  of  Pharaoh,  with  their  proud  king,  and  the 
ancient  inhabitants  of  Canaan,  with  the  Israelites,  their  rebel- 
lious and  idolatrous  successors.  There  will  be  seen  Noah  and 
Abraham,  Isaac  and  Jacob,  Enoch  and  Elijah,  Joseph  and  Mo- 
ses, with  all  the  other  patriarchs  and  prophets,  in  a  long 
succession.  There  will  also  be  assembled  the  proud,  cruel, 
hypocritical  pharisees,  with  the  priests  and  rulers  Avho  with 
such  inveterate  malice  persecuted  him,  who  will  then  be  their 
Judge.  There  Pilate,  with  Herod,  shall  appear  before  him, 
who  once  stood  at  his  iniquitous  tribunal,  and  receive  the  re- 
ward of  his  injustice  and  cowardice.  There  will  be  foimd  all 
of  whom  we  read  in  profane  and  sacred  history ;  the  Apostles 
and  Martyrs,  with  their  persecutors,  the  famous  heroes  and  con- 
querors, who  have  so  often  deluged  the  world  with  blood,  and 
were  highly  esteemed  among  men.  but  v/ere  an  abomination  in 
the  sight  of  the  Lord  ;  the  statesmen,  the  philosophers  and  great 
ones  of  the  earth,  with  all  that  is  noble,  all  that  is  vile  among 
mankind. 

Further,  there  will  be  present  all  who  are  now  on  the  earth, 
they  who  now  fill  the  mouths  of  men  with  their  greatness,  and 
think  this  world  too  narrow  for  their  fame ;  they  who  are  now 
envied  for  their  beauty,  wealth,  honors,  or  accomplishments; 
they  who  now  excite  the  love  or  hatred,  the  hopes  or  fears,  the 
admiration  or  contempt  of  mankind,  will  then  stand  out  in  their 


THE    FINAL  JUDGMENT. 


587 


naked  characters.  All  disguises  will  then  be  stripped  off,  all 
human  distinctions  will  be  destroyed,  and  the  only  difference 
whicli  will  then  be  of  any  avail,  is  the  grand,  the  eternal  dis- 
tinction between  saints  and  sinners.  The  scoffers  who  are  now 
asking,  where  is  the  promise  of  his  coming,  who  have  wasted 
their  lives  and  abused  their  talents  in  neglecting  or  denying  a 
future  judgment,  will  find  to  their  cost,  that,  verily  there  is  a 
God  who  judgeth  in  the  earth,  and  that  while  they  have  been  fol- 
lowing lying  vanities,  they  have  forsaken  their  own  mercies  and 
destroyed  themselves,  with  all  their  disciples.  But  what  is  this, 
my  friends,  that  we  are  doing?  Have  we  forgotten  that  we  too 
must  be  present  on  this  solemn  occasion,  and  that  we  shall  be 
too  much  occupied  with  our  own  concerns  to  feel  any  curiosity 
respecting  the  affairs  of  others?  Yes,  every  individual  in  this 
assembly,  they  who  hear  as  well  as  he  that  speaks,  must  there 
make  his  appearance.  As  certain  as  you  are  now  assembled  in 
this  house ;  as  certain  as  you  now  behold  each  other ;  as  certain 
as  you  now  hear  these  words,  so  surely  shall  you  all  be  assem- 
bled at  the  judgment  seat  of  Christ;  behold  his  face  and  hear 
the  sentence.  Come,  ye  blessed  !  or  Depart,  ye  cursed  !  addressed 
to  each  of  yourselves. 

IV.  It  was  proposed  to  consider  the  things  for  which  this  in- 
numerable multitude  will  be  called  to  give  an  account: — and 
these  are,  as  we  learn  from  our  text,  all  the  things  done  here  in 
the  body,  whether  good  or  bad.  By  the  things  done  in  the  body, 
are  intended  not  only  external  actions,  but  also  words  and  the 
thoughts  and  intents  of  the  heart.  Of  every  idle  word  that  men 
shall  speak,  says  the  Judge,  shall  they  give  an  account  in  the 
day  of  judgment.  God  shall  bring  every  secret  thing  into  judg- 
ment, and  will  judge  the  secrets  of  men  by  Christ  Jesus.  The 
great  rule  by  which  these  things  will  be  tried,  is  the  divine  law; 
and  how  this  law  will  be  interpreted,  our  Saviour  has  himself 
informed  us.  He  has, declared,  that  every  sinful  desire,  is  no 
less  a  breach  of  its  requirements,  and  no  less  exposes  us  to  its 
dreadful  curse,  than  the  most  open  violation ;  and  he  will  con- 
demn, as  breakers  of  the  sixth  command,  not  only  all  actual 
murderers,  but  all  who  have  at  any  time  indulged  feelings  of 
malice,  hatred,  envy,  or  revenge  against  their  neighbors.  Not 
only  all  adulterers  and  adulteresses,  but  all  who  have  not  main- 
tained the  strictest  purity  in  thought,  word  and  deed,  will  also 


588 


THE    FINAL  JUDGMENT. 


fall  under  his  just  condemnation.  He  who  has  coveted,  as  well 
as  he  who  has  actually  stolen  his  neighbor's  property  will  be 
found  guilty.  Nay  more,  not  only  they  who  hate  God  and  their 
neighbor,  but  they  who  do  not  love  God  with  all  their  heart, 
soul,  strength  and  mind,  and  their  neighbor  as  themselves,  must 
be  condemned  by  the  law  of  God.  It  is  highly  worthy  of  no- 
tice, that,  in  all  the  descriptions  which  our  Saviour  has  given  of 
the  day  of  judgment,  he  represents  himself  as  dooming  sinners 
to  the  fire  prepared  for  the  devil  and  his  angels,  not  for  what 
the  world  call  crimes,  not  for  injuring  their  fellow  creatures,  or 
disturbing  the  peace  of  society ;  but  for  being  unprofitable  ser- 
vants, for  neglecting  to  feed  the  hungry,  clothe  the  naked,  to 
receive  the  stranger,  and  visit  the  sick.  It  is  not  so  much 
against  sins  of  commission,  that  threatnings  are  denounced  in 
the  word  of  God.  He  that  believeth  not  shall  be  damned. 
Except  ye  repent,  ye  shall  all  likewise  perish.  Not  only  every 
tree  that  bringeth  forth  bad  fruit,  but  every  tree  that  does  not 
bring  forth  good  fruit,  shall  be  hewn  down  and  cast  into  the  fire. 
These  regulations  may  seem,  and  indeed  must  seem  to  the  un- 
humbled  heart,  too  rigid  and  severe ;  but,  my  friends,  if  the 
word  of  God  be  true;  if  Christ  the  Judge  abide  by  his  own  pos- 
itive declarations;  by  these  regulations  must  every  thought, 
word  and  action  be  tried.  To  this  standard  must  the  conduct 
of  every  individual  be  brought.  In  this  balance  must  every  in- 
dividual be  weighed.  And  do  you  feel  no  apprehensions  of 
being  found  wanting?  Have  you  never  committed  one  sin,  in 
thought,  word  or  deed ;  and  have  you  perfectly  fulfilled  all 
righteousness  7  If  the  world  at  large  knows  of  nothing  criminal 
in  your  conduct,  will  your  families,  will  your  own  consciences, 
will  the  all-seeing  and  heart-searching  God  acquit  you  ?  Re- 
member that  cursed  is  he  who  continueth  not  in  all  things, 
written  in  the  book  of  the  law,  to  do  them.  If  you  have  ever 
committed  one  sin,  however  small,  if  you  have  ever  omitted  one 
duty  however  trifling,  you  are  exposed  to  this  curse ;  and  it  will 
most  assuredly  sink  you  in  everlasting  perdition,  unless  you 
seek  and  obtain  an  interest  in  him,  who  has  redeemed  us  from 
the  curse  of  the  law  by  being  made  a  curse  for  ijs.  Suppose  you 
were  to  be  called  in  question  for  those  things  only  which  you 
have  done  or  omitted  since  you  came  into  this  house,  could  you 
hope  to  be  acquitted?     Have  you  indulged  no  wandering 


THE    FINAL  JUDGMENT. 


589 


thoughts,  no  vain  nor  vicious  imaginations;  and  have  you  felt 
perfect  love  to  God  and  your  neighbor  during  the  short  time  you 
have  been  here  present?    If  not,  you  must  unavoidably  perish, 
though  the  remainder  of  your  lives  were  as  pure  as  that  of 
Adam  before  the  fall,  unless  you  earnestly  apply  to  him,  who  is 
exalted  to  give  repentance  and  remission  of  sins  ;  for,  whosoever 
shall  keep  the  whole  law,  and  yet  offend  in  one  point,  he  is 
guilty  of  all.    And  if  you  cannot  justify  your  conduct  for  one 
hour;  if  you  have  been  guilty  of  sins  since  you  came  into  this 
house,  which,  unless  repented  of,  expose  you  to  eternal  death  ; 
how  will  you  answer  for  a  whole  life  of  iniquity?    How  will 
you  answer  for  the  follies  of  childhood,  the  vices  of  youth,  and 
the  sins  of  riper  years  1    What  account  can  you  give  of  the 
talents  with  which  you  have  been  entrusted;  of  your  time,  your 
property,  your  reputation,  your  reasoning  powers,  and  your  op- 
portunities of  doing  or  getting  good?    All  these  things  must  be 
accounted  for,  to  the  last  tittle;  and  not  only  your  external  im- 
provement of  them,  but,  the  motives  from  which  you  acted,  will 
be  closely  examined.    Then  all  disguises  will  be  stripped  off ; 
every  action  will  be  traced  to  its  true  source ;  every  work  ot 
darkness  shall  be  laid  before  the  sun,  and  all  the  foolish,  vain, 
wicked  and  abominable  thoughts,  wishes  and  desires,  which  are 
now  so  carefully  concealed,  will  then  be  exposed  to  the  view  of 
angels  and  men.    And  how  will  you  be  able  to  bear  this? 
Above  all,  how  will  you  answer  your  long  continued  and  obsti- 
nate rejection  of  Christ;  for  slighting  his  offers  of  pardon  and 
reconciliation,  and  for  neglecting  his  word,  his  Sabbaths,  and 
institutions?    This  is  the  sin  of  sins;  it  is  the  most  provoking 
and  inexcusable  offence  of  which  men  can  be  guilty ;  it  is  the 
sin  which  will  heat  seven  times  hotter  the  furnace  of  God's 
wrath,  and  render  the  doom  of  those  who  are  guilty  of  it,  more 
intolerable  than  that  of  Sodom  and.Gomorrha.    We  come  now, 
V.  To  consider  the  design  of  these  solemn  transactions,  viz: 
That  every  one  may  receive  the  things  done  in  the  body  whether 
they  be  good  or  bad. 

We  are  not  to  consider  this  trial  as  a  mere  matter  of  form,  a 
thing  of  no  consequence.  No,  it  is  intended  to  convince  the 
assembled  world  of  the  justice  of  the  sentence  which  is  to  follow, 
by  which  the  righteous  will  be  called  to  inherit  everlasting  life, 
and  the  wicked  doomed  to  depart  accursed  into  everlasting  burn- 


590 


THE     FINAL  JUDGMENT. 


ings,  prepared  for  the  devil  and  his  angels.  By  this  sentence, 
every  action  however  trifling,  shall  receive  its  just  recompense 
of  reward.  Not  a  sm  shall  be  committed,  not  a  duty  neglected, 
not  a  moment  misspent,  not  a  profane  or  idle  word  uttered,  not  a 
vicious  thought  or  desire  indulged,  but  shall  aggravate  the  pun- 
ishment of  the  finally  impenitent.  Yes,  my  friends,  whether 
you  know,  whether  you  consider,  whether  you  believe  it  or  not, 
you  are  acting  for  eternity ;  and  innumerable  millions  of  ages 
hence,  you  will  continue  to  feel  the  consequences  of  your  present 
conduct  in  its  minutest  part.  And  while  this  consideration 
checks  the  sinner  in  his  mad  career,  let  it  animate  those  of  you 
who  are  Christians  indeed,  to  run  with  new  vigor  and  alacrity 
the  race  set  before  you ;  you  too  are  acting  for  eternity,  and 
your  labor  shall  not  be  in  vain  in  the  Lord.  Not  a  sigh  shall 
you  breathe,  not  a  prayer  shall  you  utter,  not  a  tear  shall  you 
shed,  not  one  good  action  shall  you  ever  perform;  but  shall  in- 
crease your  future  felicity.  For  even  a  cup  of  cold  water  given 
from  love  to  the  Lord  Jesus  shall,  we  are  assured,  by  no  means 
lose  its  reward.  Wherefore,  my  beloved  brethren,  be  steadfast, 
unmovable,  always  abounding  in  the  work  of  the  Lord;  for  in 
due  time  ye  shall  reap  if  ye  faint  not ;  and  he  that  soweth  boun- 
tifully in  this  world  shall  reap  also  bountifully  in  the  world  to 
come.  There  will  doubtless  be  degrees,  both  in  happiness  and 
misery;  and  as  among  a  number  of  vessels  thrown  into  the  sea, 
some  may  contain  more  than  others,  though  all  be  alike  full;  so 
some  vessels  of  mercy  will  be  capable  of  containing  more  felicity 
than  others,  though  all  will  be  happy  to  the  extent  of  their 
capacities;  and  in  like  manner  some  vessels  of  wrath  will  be 
capable  of  containing  more  than  others,  of  those  vials  of  divine 
vengeance,  which  will  be  poured  out  upon  the  wicked  to  all 
eternity. 

IiHPROVEMENT.  Must  we  all  appear  before  the  judgment  seat 
of  Christ?  Then  surely  it  becomes  us  diligently  to  inquire 
whether  we  are  prepared  for  this  all-imy>ortant  event.  And  sufler 
me,  with  that  solemnity  which  such  a  subject  demands,  to  ask 
each  individual  here  present,  if  you  should,  this  moment,  be 
called  to  the  bar  of  God,  what  sentence  have  you  reason  to  sup- 
pose he  would  pass  on  you?  Pause  and  reflect,  and  let  con- 
science answer.  And  what  does  she  answer  ?  To  some,  I  hope 
to  many  of  you,  she  whispers  peace  and  pardon  through  the 


THE    FINAL  JUDGMENT. 


691 


blood  of  Christ,  and  an  assurance  that  you  are  accepted  in  the 
Beloved.  Yet  even  in  this  case,  there  is  great  danger  of  self 
deception ;  for  though  our  own  hearts  condemn  us  not,  yet  God 
is  greater  than  our  hearts,  and  knoweth  all  things.  Many  will 
come  to  the  Judge  in  that  day,  saying,  Lord,  have  we  not  eaten 
and  drank  in  thy  presence,  and  hast  thou  not  taught  in  our 
streets  1  Have  we  not  prophesied  in  thy  name,  and  in  thy  name 
cast  out  devils,  and  in  thy  name  done  many  wonderful  works  1 
And  then  will  I  profess  unto  them,  I  never  knew  you;  depart 
from  me,  ye  that  work  iniquity.  And  so  perhaps  many  here 
present  can  say.  Lord,  have  we  not  eaten  and  drank  at  thy  table  ; 
have  we  not  called  ourselves  by  thy  name;  have  we  not  read 
thy  word,  attended  thy  worship,  and  kept  thine  ordinances? 
But  if  you  can  say  nothing  more  than  this,  the  Judge  will  pro- 
fess unto  you,  as  he  will  unto  them,  I  never  knew  you;  depart 
from  me,  ye  that  work  iniquity.  If  you  are  trusting  to  any 
works  of  righteousness  which  you  have  done ;  any  external 
morality  and  decency  of  conduct;  or  if,  on  the  other  hand,  you 
are  pretejiding  to  trust  in  the  righteousness  of  Christ,  without 
imitating  his  example  and  obeying  his  commands;  your  hope  is 
vain,  your  faith  is  vain,  you  are  yet  in  your  sins.  Faith  with- 
out works,  or  works  without  faith,  are  alike,  but  a  sandy  foun- 
dation. Examine  then,  diligently,  tlie  foundation  on  which 
your  eternal  hope  is  built;  and  remember,  that,  not  those  who 
say  unto  Christ,  Lord,  Lord,  shall  enter  into  the  kingdom  of 
heaven  ;  but  he  that  doeth  the  will  of  our  heavenly  Father. 

But  are  there  not  also  many  here  present,  who  have  nothing 
on  which  to  found  a  false  hope ;  many  whose  consciences  answer 
too  loudly  to  be  disregarded,  that,  were  they  now  called  to  the 
judgment  seat,  they  could  expect  nothing  but  the  reward  of  the 
wicked  7  and  that,  if  they  die  in  their  present  state,  they  cannot 
see  the  kingdom  of  heaven  7  If  there  be  any  of  you,  who  are 
sensible  that  this  is  their  alarming  situation  ;  how  long,  let  me 
ask,  do  you  mean  to  remain  in  it?  Will  you  waste  days, 
months  and  years,  thus  every  moment  exposed  to  irretrievable 
destruction  1  Do  you  consider,  ye  who  sit  thus  calmly  and  un- 
concernedly on  the  crumbling  brink  of  hell,  that  the  brittle 
thread  of  life,  which  ten  thousand  dangers  threaten  hourly  to 
break,  is  all  that  preserves  you  from  everlasting  burnings?  O, 
could  the  cloud  be  dissipated,  which  conceals  eternity  from  your 


592 


THE    FINAL  JUDGMENT. 


view;  could  you  see  the  slippery  precipice  on  which  you  stand, 
and  the  unfathomable  gulf  which  even  now  yawns  to  receive 
you ;  if  the  sight  did  not  at  once  drive  you  to  madness,  despair 
and  death,  how  would  you  cry  for  mercy  and  deliverance;  you 
would  neither  give  sleep  to  your  eyes,  nor  slumber  to  your  eye- 
lids, till  you  had  made  your  peace  with  an  offended  God. 

I  know,  my  friends,  these  truths  are  not  pleasant.  I  know 
that  death  and  judgment  are  subjects  on  which  you  do  not  love 
to  dwell;  but  though  they  are  unpleasant,  they  are  important; 
and  the  time  will  arrive  when  you  must  make  them  the  subject 
of  your  meditations.  But  why  do  you  suffer  them  to  be  un- 
pleasant? Why  do  you  not  so  conduct  as  to  make  God  your 
friend,  and  then  the  king  of  terrors  will  be  viewed  as  the  portal 
of  paradise,  and  eternity  will  be  the  subject  of  your  most  de- 
lightful contemplations.  Remember  that,  if  the  thoughts  of 
death  and  judgment  be  unpleasant,  it  is  an  almost  certain  proof 
that  you  are  not  prepared  for  their  approach.  If  this  be  the 
case,  delay  not  your  preparation  for  a  single  hour.  God  is  angry 
with  the  wicked  every  day.  Do  not  therefore  risk  the  conse- 
quences of  living  another  hour  exposed  to  his  just  displeasure, 
but  suffer  me  to  urge,  to  exhort,  to  beseech  you,  with  all  possible 
earnestness,  to  flee  from  the  wrath  to  come. 

Secondly.  Is  the  Lord  Jesus  Christ  appointed  to  be  the  Judge 
of  quick  and  dead  ?  and  does  our  final  destiny  depend  on  his 
verdict?  Of  what  infinite  importance  then  is  it,  to  have  him 
for  our  friend.  If  you  were  soon  to  appear  at  an  earthly  bar, 
where  your  lives,  your  characters  or  property  were  at  stake, 
how  earnest,  how  anxious  would  you  be,  and  how  careful  to 
omit  nothing  which  had  any  tendency  to  secure  the  favor  of 
your  Judge,  and  produce  a  favorable  issue?  And  will  you  then 
remain  entirely  idle  and  unconcerned,  where  your  eternal  inter- 
ests are  at  stake?  When  the  Judge  himself  offers  to  be  your 
advocate,  will  you  madly  refuse  acceptance  ?  He  is  now  will- 
ing to  be  your  friend ;  nay  more,  he  is  beseeching  you  to  be 
reconciled  to  God ;  and  will  you  slight  and  despise  his  entrea- 
ties ?  Now  his  voice  is  love,  his  words  are  mild,  his  countenance 
beams  with  compassion,  and  his  heart  overflows  with  tenderness 
for  perishing  sinners.  He  now  ofliers  you  a  full  and  free  pardon 
of  your  sins,  and  an  interest  in  his  righteousness,  without  money 
and  without  price.    The  only  condition  on  your  part  is  thank- 


THE    FINAL  JUDGMENT. 


693 


fully  to  receive  it.  And  now,  will  you  receive  it  on  these  terms, 
or  not]  I  call  upon  you  to  choose  this  day,  this  hour,  nay,  this 
very  moment,  whom  you  will  serve.  Will  you  have  Christ  to 
reign  over  you  or  not  7  Say  that  you  will,  say  it  sincerely,  say 
it  from  the  heart,  and  heaven  is  yours. 

But  if  you  think  proper  to  give  a  different  answer,  remember, 
I  charge  you  remember,  that  you  must  give  an  account  thereof 
in  the  day  of  Judgment.  Then  when  the  earth  is  wrapt  in 
flames,  when  the  atmosphere  becomes  like  the  blast  of  a  fur- 
nace, when  the  ocean  is  but  as  oil  to  increase  the  conflagration, 
then  you  will  feel  the  worth  and  the  want  of  that  friend  you 
proudly  reject.  Then  you  will  find  that  it  is  not  a  light  thing 
to  have  despised  a  crucified  Saviour.  Then  will  the  door  of 
mercy  be  forever  shut  against  you,  and  the  Judge  will  then  re- 
fuse to  be  your  friend.  Then  will  his  countenance  be  like 
lightning,  and  his  eyes  like  a  flame  of  fire ;  his  voice  more 
dreadful  than  the  archangel's  trump,  and  his  breath  like  a  de- 
vouring flame,  burning  even  to  the  lowest  hell.  What  iniquity 
didst  thou  find  in  me,  O  sinner,  will  he  then  demand,  that  thou 
wouldst  not  have  me  to  reign  over  thee  7  Was  not  my  yoke 
easy,  and  my  burden  light  7  Why  then  didst  thou  refuse  to 
bear  them  7  Why  didst  thou  reject  and  despise  my  offers  of 
mercy,  and  pour  contempt  on  those  blessings  I  died  to  purchase? 
Why  grieve  my  Holy  Spirit,  why  turn  a  deaf  ear  to  all  the 
warnings  I  sent  thee  in  my  word,  my  ordinances  and  providen- 
ces 7  and  why,  when  my  faithful  ambassadors  besought  thee 
for  my  sake  to  be  reconciled  to  God,  why  didst  thou  refuse  7 
Didst  thou  not  hear  what  was  thy  duty  7  didst  thou  not  live  in  a 
land  of  gospel  light  and  liberty  7  wast  thou  not  often  told  of  this 
day,  and  did  not  conscience  warn  thee,  that,  for  all  thy  sins 
God  would  bring  thee  into  judgment  7  Was  there  nothing  due 
to  me  for  my  goodness  7  Did  I  not  love,  did  I  not  die  for  thee7 
Was  I  not,  for  thy  sake,  scourged,  mocked  and  crucified  7  Did 
I  not,  for  thy  sake,  exchange  a  throne  in  heaven,  for  a  manger 
on  earth  ;  and  the  praises  of  angels  for  the  blasphemies  of  men  7 
Why  then  hast  thou  despised  my  name,  and  cast  my  laws  be- 
hind thy  back  7  And  what  answer,  O  sinner,  are  you  prepared 
to  make  to  questions  like  these.  Will  you  dare  offer  to  your 
Judge  those  vain  and  frivolous  excuses  with  which  you  now 
quiet  your  conscience  and  deceive  yourself7  Will  you  dare 
VOL.  III.  75 


594 


THE    FINAL  JUDGMENT. 


come  to  the  bar  of  God,  and  tell  him  that  he  was  a  hard  mas- 
ter ;  that  his  law  was  too  severe,  that  his  word  was  uuinteUigi- 
ble,  that  you  could  not  learn  your  duty,  that  you  were  unable 
to  repent  and  believe  ?  Consider,  O  consider  well  what  answer 
3'^ou  are  prepared  to  give,  and  see  that  it  be  such  an  one  as  you 
dare  rest  your  hopes  upon,  and  defend  at  the  bar  of  a  heart- 
searching  Judge.  Consider  all  these  things,  ye  who  are  now 
forgetting  God,  lest  he  tear  you  in  pieces  as  a  lion,  and  there  l»e 
none  to  deliver;  and  let  this  consideration  rouse  you  from  your 
lethargy  to  lay  hold  on  the  hope  set  before  you.  Do  not  stand 
lingering  and  delaying  as  did  Lot,  in  Sodom,  but  suffer  me  to 
hasten  you  as  the  angels  did  him  ;  for  the  wrath  of  God  is  upon 
the  state  in  which  you  now  are,  and  the  fiery  storm  of  divine 
vengeance  is  ready  every  moment  to  burst  upon  your  heads. 
O  then  fly,  fly  quickly,  fly  immediately ;  escape  for  your  lives ; 
look  not  behind  you,  but  hasten  to  the  mountains  pointed  out, 
even  to  Christ,  the  eternal  Rock  of  ages,  lest  ye  die.  As  sure, 
O  sinner,  as  thy  soul  liveth,  as  sure  as  God  lives,  there  is  but  a 
step  between  thee  and  death.  But  flee  now  unto  Christ,  and 
your  soul  shall  live. 

Here,  my  friends,  I  had  intended  to  have  done  ;  but  I  know 
not  how  to  leave  you ;  I  know  not  how  to  desist.  Who  can 
behold  his  fellow  creatures,  fellow  immortals,  running  headlong 
the  broad  road  to  destruction  ;  eternal,  irretrievable,  destruction, 
Avithout  endeavoring  to  arrest  their  progress,  and  pluck  them  as 
brands  out  of  the  burnings?  If  you  be  not  firmly  resolved  to 
perish,  if  you  be  not  bent  on  death,  if  you  be  not  in  love  with 
hell ;  I  entreat,  I  beseech,  I  implore  you,  for  the  sake  of  your 
own  immortal  souls,  and  by  all  your  hopes  of  future  happiness, 
to  hear  me.  And  yet  what  more  shall  I,  what  more  indeed  can  I 
say?  If  the  joys  of  heaven  cannot  allure,  nor  the  torments  of  hell 
terrify  you;  if  the  dying  love  of  the  Lord  Jesus  will  not  melt, 
nor  the  dread  of  his  anger  subdue  your  hearts,  how  can  we  hope 
that  any  other  motives  will  be  more  successful  1  Yet  hopeless 
as  is  the  attempt,  fain  would  I  bring  some  new  argument,  some 
more  powerful  consideration  to  lead  you  to  prepare  for  what  is 
before  you.  Knowing  the  terrors  of  the  Lord,  fain  would  I  per- 
suade you  to  escape  their  pains ;  fain  would  I  urge  you,  not 
utterly  to  destroy  yourselves,  not  to  plunge  yourselves  into 
remediless  ruin,  wretchedness  and  despair;  wretchedness  which 


THE    FINAL  JUDGMENT. 


595 


will  be  dreadfully  aggravated  by  the  reflection  that  you  were 
warned  of  its  approach,  and  might  once  have  avoided  it. 
Whatever  you  may  now  think,  it  is  not  a  light  thing  to  dwell 
with  devouring  flames ;  it  is  no  trifle  to  inhabit  everlasting 
burnings  ;  it  is  a  fearful  thing  to  fall  into  the  hands  of  the  liv- 
ing God.  O,  that  you  were  wise,  that  you  understood  this,  that 
you  would  consider  your  latter  end.  But  enough  ;  words  are 
vain,  and  vain  are  all  human  eff'orts.  We  cannot  force  you  to 
be  wise,  we  cannot  compel  you.  But  I  call  heaven  and  earth 
to  witness  this  day  against  you,  that  life  and  death  have  been 
now  set  before  you  ;  that  you  have  been  warned  of  your  dan- 
ger and  the  remedy  ;  and  if  you  perish,  your  blood  must  be  upon 
your  own  heads. 

And  now,  my  friends,  what  are  your  resolutions,  what  answer 
will  you  return  to  him  that  sent  me  ?  Some  of  you  will  per- 
haps adopt  the  language  of  the  rebellious  Jews,  and  say,  As  to 
the  word  which  thou  hast  spoken  unto  us  this  day,  we  will  not 
regard  it ;  but  will  certainly  do  whatsoever  goeth  out  of  our 
mouths.  If  this  be  your  determination,  we  may  pity  you,  we 
may  weep  for  you,  we  may  pray  for  you,  but  we  cannot  help 
you.  You  must  do  as  you  please.  But  if  there  be  any  of  a 
different  purpose,  any  who  tremble  at  the  word  of  the  Lord,  let 
them  retire  from  the  house  of  God  to  their  closets,  and  there 
throwing  themselves  at  the  feet  of  the  compassionate  Jesus,  let 
them  confess  their  sins,  and  implore  that  that  blood,  which 
cieanseth  from  all  sin,  may  be  applied  to  their  souls,  and  they 
shall,  most  a.^suredly,  find  mercy. 


SERMON  XCVII. 


WATTING  FOR  DEATH. 


All  tlie  days  of  my  appointed  time  will  I  wait,  till  my  change  com«. — Job 
XIV.  14. 

These  are  the  words  of  Job.  The  resolution  which  they 
express  was  formed  by  him  when  he  was  in  the  most  wretched 
state,  to  which  a  good  man  can  l)e  reduced.  The  overwhelm- 
ing weight  of  his  afflictions,  combined  with  the  sudden  and 
surprising  manner  in  which  they  assailed  him,  had  previously 
extracted  from  him  some  passionate  wishes  for  a  speedy  disso- 
lution; and  even  in  this  chapter,  he  cries  to  God,  O  that  thou 
wouldest  hide  me  in  the  grave  !  But  in  our  text  he  seems  to 
correct  himself,  and  resolves,  whatever  might  be  his  afflictions, 
to  bear  them  patiently,  till  God's  appointed  time  for  removing 
him  from  this  world  should  arrive:  All  the  days  of  my  appoint- 
ed time  will  I  wait  till  my  change  come.  My  friends,  we  are 
all  like  Job,  mortal ;  like  him  we  may  be  assailed  by  severe  af- 
flictions, and  tempted  to  wish  impatiently  for  death ;  but  we 
ought,  like  him,  to  check  these  impatient  wishes,  and  resolve  to 
wait  till  our  change  comes.  In  meditating  on  this  passage  I  pro- 
pose, 

I.  To  consider  death  as  a  change. 

II.  To  show  that  there  is  a  time  appointed  for  us  to  continue 
on  earth,  at  the  expiration  of  which,  this  change  will  take  place. 


WAITING    FOA    JEATH.  597 

III.  To  State  what  is  implied  in  waiting  all  the  days  of  this 
appointed  time. 

1.  We  are  here  led  to  consider  our  death  as  a  change.  The 
word  is  very  impressive  and  full  of  meaning.  It  strongly  inti- 
mates Job's  belief  in  the  immortality  of  the  soul,  and  in  a  future 
state  of  existence.  Were  it  not  for  this  belief,  he  would  have 
described  death  by  some  other  name.  He  would  have  called  it 
the  end  of  his  being,  the  termination  of  his  existence.  But  he 
speaks  of  it  only  as  a  change;  thus  plainly  intimating  that  he 
expected  to  live  after  death,  though  in  a  different  manner. 

But  though  death  is  not  the  extinction  of  our  being,  it  is  a 
change  ;  a  change  so  great  and  important,  that  perhaps  no  other 
figurative  expression  can  be  found,  more  strikingly  descriptive 
of  it.  In  the  first  place,  it  is  the  commencement  of  a  great 
change  in  our  bodies.  To  this  Job  alludes  in  the  context;  thou 
destroyest,  says  he,  the  hope  of  man;  thou  changest  his  counte- 
nance, and  sendest  him  away.  What  this  change  is,  I  need  not 
inform  you.  Suffice  it  to  say,  that  so  great  is  it  in  itself,  so 
loathsome  and  shocking  in  its  consequences,  that  it  irresistably 
impels  us,  as  it  did  Abraham,  to  bury  the  bodies  of  our  deceased 
friends  out  of  our  sight,  however  dear  they  were  to  us  while 
animated  with  life;  a  change,  which  may  well  occasion  us  to 
say,  with  Job,  to  corruption,  thou  art  our  father,  and  to  the 
worm,  thou  art  our  mother  and  our  sister.  In  a  word,  it  is  the 
fulfilment  of  the  sentence.  Dust  thou  art  and  to  dust  thou  shalt 
return.  Look  at  the  body  while  glowing  with  health  and  vigor; 
look  at  it  again  after  the  animating  spirit  has  fled;  look  at  it 
when  it  becomes  food  for  worms ;  look  at  it  when  nothing 
but  a  little  dust  remains ;  and  you  will  see  what  a  change  death 
occasions  in  this  respect. 

2.  Death  is  the  commencement  of  a  great  change  in  our  mode 
of  existence.  Until  death,  our  spirits  are  clothed  with  a  body, 
hni  after  death,  they  exist  in  a  disembodied  state,  the  state  of 
separate  spirits.  Indeed,  death  essentially  consists  in  the  sepa- 
ration of  the  soul  from  the  body.  Did  it  produce  no  other 
change  than  this,  it  might  well  be  called  a  great  change.  While 
in  the  body,  our  mode  of  existence  resembles  that  of  the  irra- 
tional animals  around  us.  Like  them,  we  hunger,  and  thirst, 
and  are  weary ;  like  them,  we  need  daily  supplies  of  food  and 
rest  to  support  life;  and  our  existence,  like  theirs,  is  measured 


598 


WAITING    FOR  DEATH. 


by  days  and  weeks,  seasons  and  years.  But  after  death,  our 
mode  of  e.xistence  will  resemble  that  of  angels.  We  shall  no 
more  hunger,  nor  thirst,  or  be  weary;  we  shall  no  more  require 
food  or  sleep,  nor  will  our  existence  be  measured  by  the  measures 
of  time ;  for  with  us  time  will  then  have  ended.  We  shall  have 
entered  on  eternity,  on  that  ocean  Avhich  has  no  shore,  lan'1- 
marks,  or  divisions,  to  inform  us  how  far  we  have  proceeded. 
There,  a  thousand  years  are  as  one  day,  and  one  day  as  a  thous- 
and years.  This  change  in  our  mode  of  existence,  will  be  ac- 
companied by  a  corresponding  change  in  our  mode  of  percep- 
tion. Here  we  perceive  objects  only  through  the  medium  of 
our  senses.  While  in  the  hody.  our  souls  are  like  a  man  in 
prison,  through  the  walls  of  which  a  few  openings  are  made, 
to  permit  him  to  discern  what  passes  without.  But  at  death, 
the  walls  are  thrown  dowji,  and  the  prisoner  bursts  forth  into 
open  daJ^  Then  we  shall  see  without  eyes,  hear  without  ears, 
and  feel  without  touch.  So  far  as  the  nature  of  the  objects 
which  we  shall  then  perceive  requires  it,  the  soul  will  probably 
be  all  eye,  all  ear.  all  feeling;  and  its  perceptions  will,  of  course, 
be  incomparably  more  clear  and  distinct  than  they  now  are. 

3.  At  death  a  great  change  will  take  place,  not  only  in  the 
mode,  but  in  the  objects  of  perception.  We  shall  in  effect  ex- 
perience a  change  of  place.  It  is  true  that,  in  strictness  of 
speech,  spirits  cannot  be  properly  said  to  remove  from  one  place 
to  another,  because  place  has  relation  to  matter,  and  with  mat- 
ter, disembodied  spirits  have  no  connection.  Still,  as  we  have 
no  method  of  designating  place,  but  by  referring  to  the  objects 
which  mark  that  place,  and  as  at  death  we  shall  be  introduced 
to  an  entirely  new  class  of  objects,  it  may  without  impropriety 
be  said,  that  death  occasions  a  change  of  place.  At  least,  it 
removes  us  from  one  world  to  another.  Our  bodies,  while  they 
bind  us  to  this  world,  separate  us,  like  an  interposing  veil,  from 
the  world  to  come.  But  at  death  the  veil  will  be  rent.  The 
stroke  which  separates  our  souls  from  our  bodies,  will  separate 
us,  at  once  and  forever,  from  this  world  and  all  its  perishable 
objects,  and  introduce  us  to  a  new  world,  and  to  new  objects  of 
perception.  The  world  to  which  we  shall  then  be  introduced  is 
spiritual  and  eternal;  of  course  we  shall  there  perceive  nothing 
but  spiritual  and  eternal  objects.  There  will  be  no  color,  no 
sounds,  no  shapes,  nothing  that  we  can  touch ;  yet  every  object 


WAITING    FOR  DEATH. 


599 


■will  appear  incomparably  more  real,  substantial  and  durable, 
than  any  of  the  objects  which  we  now  perceive.  As  we  now 
perceive  all  material,  so  shall  we  then  perceive  all  spiritual  ob- 
jects. Of  course,  we  shall  then  most  clearly,  constantly  and 
forever  perceive  God,  the  Father  of  spirits  and  of  the  spiritual 
world. 

This  is  the  first  object  which  will  burst  upon  the  aching  sight  of 
the  soul  when  it  leaves  the  body.  In  a  moment  it  will  find  itself 
in  the  presence  of  the  great  Sun  of  the  universe,  whose  beams, 
like  a  torrent,  pervade  immensity  and  eternity.  Sun,  moon  and 
stars  will  all  have  vanished.  Earth  and  its  objects  will  appear 
to  have  been  suddenly  annihilated,  and  God,  God  alone,  will 
rush  in  upon  the  mind,  and  fill  every  faculty,  occupy  every 
thought.  Above  and  below,  behind  and  before,  wherever  the 
mind  can  turn  itself,  or  whithersoever  roam,  it  will  still  find  it- 
self in  the  immediate  presence  of  God;  nor,  if  I  may  so  express 
it,  can  the  eyelids  of  the  soul  ever  close  for  an  instant,  to  shut 
out  the  dazzling  refulgence  of  his  glory.  As  companions  in  ad- 
miring, or  in  shrinking  with  despair  from  these  glories,  the  soul 
will  perceive  itself  to  be  surrounded  by  myriads  of  created  spirits, 
of  opposite  characters,  and  will  quickly  find,  that  the  same  God 
who,  to  holy  spirits,  is  a  refreshing,  animating  light,  is,  to  the 
unholy,  a  consuming  fire;  that  what  is  heaven  to  the  one,  is 
hell  to  the  other.* 

4.  At  death  a  great  change  will  take  place  in  our  employments, 
and  in  the  mode  of  spending  our  existence.  While  we  dwell  in 
these  frail,  dependent  bodies,  they  necessarily  engross  much  of 
our  attention,  and  much  of  our  time ;  and  a  large  proportion  of 
our  exertion  is  directed  to  the  supply  of  their  wants,  the  preser- 
vation of  their  health,  and  the  promotion  of  their  comfort.  It 
is  well  if  much  time  is  not  wasted  in  pampering  and  indulging 
them,  in  making  provision  for  the  flesh  to  fulfil  the  lusts  there- 
of In  addition  to  this,  another  portion  of  our  time  and  exertion 
is  directed' to  the  bodies  of  our  dependants;  to  the  wants  and 
concerns  of  our  relatives,  and  to  the  general  interests  of  the 
community.  But  at  death,  all  these  employments  will  cease. 
We  shall  no  longer  have  bodies  to  provide  for,  families  to  care 
for,  or  social  and  relative  duties  to  perform;  nor  will  any  part 
of  our  existence,  as  much  of  it  now  is,  be  lost  in  sleep.  Of 
course  all  our  employments  will  be  of  a  spiritual  nature.  We 


600  WAITING    FOR  DEATH. 

shall  be  constantly  engaged  in  thought,  in  reflection,  in  medita- 
tion, in  the  most  intense  exercise  of  feeling;  and  our  feelings  and 
meditations  must  of  course  be  pleasant  or  painful,  according  to 
our  characters.  Here,  our  attention  is  diverted  from  ourselves 
by  a  thousand  objects,  so  that  after  a  long  life,  men  often  die 
ignorant  of  their  own  character.  But  there,  our  attention  will 
be  turned  to  ourselves.  Then,  if  not  before,  we  shall  be  made 
to  know  ourselves,  and  shall  be  our  own  constant  companions. 
Here,  we  can  fly  from  uneasy  thoughts,  from  the  reproaches  of 
conscience,  from  guilty  fears,  to  scenes  of  business  and  pleasure. 
But  in  the  world  to  which  death  removes  us,  there  will  be  no 
buying  and  selling,  no  planting  or  building,  no  places  devoted  to 
business  or  amusement,  no  possibility  of  escaping  from  our- 
selves for  a  single  moment.  What  a  change  is  this,  to  the 
thoughtless  unreflecting  part  of  mankind! 

6.  At  death,  a  great  change  will  take  place  in  our  state  and 
situation.  This  world  is  a  world  of  trial.  While  we  remain 
in  it,  we  are  in  a  state  of  probation.  Our  days  are  days  of 
grace.  We  enjoy  seasons  and  offers  of  grace;  we  hear  the  gos- 
pel of  grace,  and  are  permitted  and  invited  to  approach  the 
throne  of  grace.  But  at  death,  this  state  of  trial  and  probation 
terminates,  and  we  enter  on  an  unchangeable  state,  a  state  of 
reward  and  retribution.  Then  the  Sun  of  righteousness  sets, 
the  day  of  grace  ends,  the  door  of  mercy  is  shut,  and  Christ 
exchanges,  with  respect  to  us,  his  character  of  Saviour,  for  that 
of  Judge.  Death,  then,  is  not  only  a  great  change,  bnt  in  a 
most  important  sense,  our  last  change.  Every  thing  in  the  other 
world  is,  like  that  world,  unalterable.  Death  stamps  our  char- 
acters as  he  finds  them,  and  sets  upon  them  the  seal  of  eternity, 
and  while  he  fixes  the  seal,  the  unchangeable  God  exclaims, 
Let  him  that  is  unjust,  be  unjust  still;  and  let  him  that  is  filthy 
be  filthy  still ;  and  let  him  that  is  righteous  be  righteous  still ; 
and  let  him  that  is  holy  be  holy  still.  But  though  death  will 
thus  stamp  our  characters  and  fix  them  unalterably,  yet 
there  is, 

6.  One  sense  in  which  it  will  produce  in  them  a  great  change; 
a  change  however,  not  of  kind  but  only  of  degree;  a  change 
not  from  bad  to  good,  or  from  good  to  bad,  but  from  good  to 
better,and  from  bad  to  worse.  While  men  remain  in  this  world, 
there  is  a  mixture  of  imperfection  in  the  characters  of  the  good, 


WAITING    FOR  DEATH. 


601 


for  they  are  here  renewed  but  in  pari;  and  on  the  contrary  there 
are  many  appearances  of  goodness  in  the  characters  and  con- 
duct of  the  wicked.  They  may  have  kind  relative  and  social 
affections,  together  with  what  are  called  amiable,  natural  dis- 
positions. They  may  feel  religious  impressions,  in  a  greater  or 
less  degree;  and  by  the  influence  of  a  pious  education,  of  con- 
science, of  human  laws,  and  of  a  regard  to  the  opinions  of  others, 
they  may  be  induced  to  live  a  moral  and  even  apparently  a 
religious  life.  But  at  death,  all  the  imperfections  which  here 
mar  the  characters  of  the  righteous,  and  all  the  fair  appearan- 
ces of  goodness  which  adorn  the  characters  of  the  wicked,  will  be 
forever  removed.  To  him  that  hath,  says  our  Saviour,  shall 
more  be  given,  and  he  shall  have  abundance  ;  but  from  him  that 
hath  not,  shall  be  taken  away  even  that  which  he  seemeth  to 
have.  Then  the  graces  of  the  Christian,  which  had  previously 
been  opposed,  and  fettered,  and  thwarted  by  various  causes,  con- 
nected with  their  situation  in  this  world,  will  rise  at  once  to 
the  perfect  standard  of  heaven  ;  while  the  various  passions  and 
propensities  of  the  wicked,  which  here  only  bud  and  blossom, 
will,  in  consequence  of  the  removal  of  all  restraint,  bring  forth 
their  ripe  but  deadly  fruit;  so  that  while,  from  the  death  bed  of 
a  Christian  there  will  rise  up  an  angel,  with  an  angelic  song 
in  his  mouth,  from  the  death  bed  of  the  sinner  there  will  start 
up  a  fiend,  with  the  blasphemies  of  hell  bursting  from  his  lips. 

Hence  we  may  add,  lastly,  that  at  death  we  shall  experience 
a  great  change  with  respect  to  happiness  and  misery.  We  shall 
bid  a  final  adieu  to  one  or  to  the  other;  we  shall  feel  in  a  higher 
degree  one  or  the  other,  as  soon  as  we  leave  the  body.  How 
great,  how  happy  was  the  change  which  the  beggar  Lazarus 
experienced,  when  he  was  freed  in  a  moment  from  his  wounds, 
and  from  his  wants,  and  carried  by  angels  from  the  rich  man's 
door  to  the  mansions  above.  How  great,  how  terrible  was  the 
change  which  the  rich  man  suffered,  when  he  was  torn  from 
his  wealth,  -his  habitation,  his  banquets  and  gay  companions, 
and  the  next  moment  lifted  up  his  eyes  being  in  torments.  Sim- 
ilar changes  take  place  whenever  the  righteous  and  the  wicked 
die.  It  is  true  that,  even  in  this  fife,  holiness  tends  to  produce 
perfect  happiness,  and  sin  to  occasion  perfect  misery.  But  with 
respect  to  both,  the  tendency  is  here  opposed  in  various  ways. 
The  bodily  infirmities  and  the  outward  trials  and  afiiictionsof  the 

VOL.  HI.  76 


602 


WAITING    FOR  DEATH. 


righteous,  their  remaining  sinfulness  and  ignorance,  the  preva- 
lence of  sin  in  the  world  around  them,  and  anxiety  for  the  sal- 
vation of  their  friends,  cause  them,  while  in  this  tabernacle, 
to  groan  being  burdened.  But  from  all  these  evils,  death  frees 
them  in  a  moment.  It  removes  them  from  all  that  they  hate  or 
fear.  It  brings  them  to  all  which  they  love  or  desire,  and  of 
course  renders  their  happiness  complete. 

On  the  other  hand,  many  causes  conspire  to  prevent  the  wick- 
ed from  being  completely  wretched,  and  even  to  give  them  some- 
thing like  happiness  in  the  present  life.  They  love  this  world, 
and  in  some  degree  they  enjoy  it.  They  find  a  sort  of  pleasure 
in  the  gratification  of  their  appetites  and  passions;  in  the  suc- 
cess of  their  enterprises;  in  the  accumulation  of  property,  and 
in  the  society  of  their  sinful  companions ;  and  they  contrive,  in 
various  ways,  to  avoid  those  things  which  would  disturb  their 
false  peace.  They  can  without  much  difficulty  banish  reflec- 
tion, quiet  their  consciences,  and  maintain  a  delusive  hope  that 
all  will  be  well  with  them  at  last.  But  at  death,  all  these  sourc- 
es of  enjoyment  will  be  dried  up.  They  will  be  torn  from  all 
that  they  loved,  deprived  of  every  gratification,  and  separated 
from  all  their  present  pursuits  and  employments.  Their  false 
hope  will  be  succeeded  by  despair;  conscience  will  become  a 
wakeful,  immortal  worm  to  gnaw  them  forever;  a  distinct  and 
vivid  recollection  of  their  sinfulness,  folly  and  madness  will 
fill  them  with  agonies  of  shame  and  remorse,  while  the  constant 
sight  of  that  infinite,  eternal  Being  whom  they  have  disobeyed 
and  slighted,  together  with  the  sense  of  his  anger,  will  scorch 
and  blast  them  like  a  consuming  fire.  Such  is  the  change 
which  takes  place  at  death. 

II.  There  is  an  appointed  time  allotted  to  each  of  us  on 
earth,  at  the  expiration  of  which  the  change  will  take  place. 

This  is  a  truth  which  our  text  plainly  intimates,  and  which 
is  fully  confirmed  by  other  passages  of  revelation.  We  are 
told  that  the  number  of  our  months  is  with  God;  that  he  sets 
us  bounds  which  we  cannot  pass;  that  man  has  a  day  which 
he  must  accomplish;  that  our  times  are  in  God's  hand,  and 
that  he  has  determined  the  times  before  appointed,  and  the 
boundf  of  our  habitation.  Indeed,  we  must  allow  that  God  has 
set  to  every  man  an  appointed  time,  or  deny  the  providential 
government  of  the  universe.    For  when  we  consider  the  impor- 


WAITING    FOR  DEATH. 


603 


tant  influence  which  the  continuance  or  termination  of  a  life 
often  has  over  the  concerns,  not  only  of  individuals  but  even  of 
nations,  we  cannot  fail  to  perceive,  that  if  we  take  such  an 
event  out  of  God's  hands  and  counsels,  we  do  in  effect  deprive 
him  of  the  government  of  the  world,  and  reduce  him  to  the 
condition  of  a  mere  spectator.  Indeed,  had  he  not  given  men 
an  appointed  time  on  earth,  he  could  not  foresee  and  predict  as 
he  often  has  done,  the  day  and  hour  of  their  death.  Man  then 
has  an  appointed  time  to  continue  on  earth,  at  the  expiration 
of  which  the  change  of  which  we  are  speaking  will  take  place. 
This  leads  us  to  inquire, 

III.  What  is  implied  in  waiting  all  the  days  of  our  appoint- 
ed time.    This  evidently  implies, 

1.  Waiting  till  God  shall  see  fit  to  release  us,  without 
voluntarily  hastening  our  death,  either  in  a  direct  or  indirect 
manner.  There  have  been  frequent  instances  in  which  persons 
who  were  weary  of  life,  but  who  did  not  choose  to  die  by  their 
own  hands,  have  thrown  themselves  in  the  way  of  danger,  or 
exposed  themselves  to  infectious  disorders,  or  refused,  when  ill, 
to  use  any  means  for  their  recovery,  with  a  view  to  hasten  the 
approach  of  death.  For  all  these  indirect  methods  of  suicide, 
as  well  as  to  direct  acts  of  violence  upon  our  own  lives,  the 
resolution  in  our  text  is  evidently  opposed;  and  since  it  is  not 
lawful  to  wish  for  what  it  is  not  lawful  to  attempt,  it  is  equally 
opposed  to  all  impatient,  passionate  wishes,  that  death  would 
hasten  his  approach.  Waiting  all  the  days  of  our  appointed 
time  for  this  change,  implies, 

2.  An  habitual  expectation  of  it.  No  man  can  be  said  to 
wait  for  an  event  which  he  does  not  expect,  nor  can  we  be 
properly  said  to  wait  all  our  days  for  death,  unless  we  live  in 
habitual  expectation  of  it.  This  expectation  must  be  suffi- 
ciently strong  to  influence  our  conduct,  to  make  us  live  in  some 
measure  as  frail,  dying  creatures,  who  have  such  a  change 
before  thehi,  ought  to  live;  to  induce  us,  in  the  words  of  the 
apostle,  to  weep  as  though  we  wept  not,  to  rejoice  as  though  we 
rejoiced  not,  to  buy  as  though  we  possessed  not,  and  to  use  the 
world  as  not  abusing  it;  knowing  that  our  time  is  short,  and 
that  the  fashion  of  this  world  passeth  away.  He,  who,  instead 
of  this,  seldom  thinks  of,  and  perhaps  never  realizes  his  mortal- 
ity, who  lives  as  if  he  expected  to  live  here  forever;  who  weeps 


604 


WAITING    FOR  DEATH 


for  worldly  afflictions,  as  if  he  had  lost  his  all;  who  lejoices  in 
temporal  prosperity,  as  if  it  were  eternal;  who  buys  and  grasps 
worldly  objects,  as  if  he  were  never  to  lose  them;  can  with  no 
shadow  of  propriety,  be  said  to  wait  till  his  change  shall  come. 

3.  Waiting  for  this  great  change  implies  habitual  care  to 
preserve  and  maintain  such  a  frame  of  mind,  as  we  should  wish 
to  be  in  when  it  arrives.  This  I  presume  none  will  deny.  A 
man  who  is  waiting  for  the  arrival  of  any  person,  or  for  the 
occurrence  of  any  event,  always  takes  care  to  be  ready  and 
prepared  for  it. 

Much  more,  then,  may  it  be  expected  that  he  who  is  waiting 
for  such  a  change  as  we  have  been  describing,  a  change  which 
can  take  place  but  once,  and  which  in  its  consequences  is  to 
last  forever,  will  take  measures  to  prepare  for  it;  to  acquire  and 
maintain  such  a  state  of  mind  as  he  would  wish  to  be  found  in 
at  its  arrival.  Whatever  preparation  is  necessary  he  will  take 
care  to  make.  Whatever  work  is  to  be  performed,  he  will  be 
careful  to  have  done;  or  at  least  to  have  it  in  such  a  state  that 
he  can,  at  any  moment,  if  called,  give  it  up  into  his  master's 
hands,  without  incurring  the  charge  of  indolence  or  unfaithful- 
ness. 

But  what,  it  may  be  asked,  does  all  this  imply  1  What  is 
the  necessary  preparation,  what  is  the  frame  we  ought  to  be  in 
at  death]  My  friends,  let  your  own  reason  answer,  and  if  rea- 
son is  at  a  loss,  let  revelation  assist  her. 

It  is  abundantly  evident  from  what  has  been  said  of  this 
change,  what  preparation  is  necessary  for  it,  what  frame  of 
mind  we  ought  to  cultivate.  If  at  death  our  bodies  are  to 
return  to  their  dust,  then  our  bodies  ought  evidently  not  to 
engage  all  our  attention.  If  we  are  at  death  to  be  removed 
from  this  world  to  another,  then  we  ought  to  think  more  of  that 
world  than  of  this.  We  ought  to  obtain  all  the  information 
respecting  it  which  is  in  our  power;  we  ought  not  to  lay  up  all 
our  treasure,  nor  even  the  chief  part  of  our  treasure  here,  but 
if  possible  to  lay  up  treasure  and  secure  friends,  in  the  world 
to  which  we  are  hastening;  and  where  we  are  to  live  forever. 
If  we  are  at  death  to  leave  all  worldly  employments,  and  to 
spend  our  time,  or  rather  our  eternity,  in  spiritual  employ- 
ments, with  spiritual  objects;  we  ought  to  acquire  a  relish  for 
such  objects  and  employments. 


WAITING    FOR  DEATH. 


605 


We  ought  to  be  able  to  spend  time  happily  in  solitude,  in 
rehgious  conteraplations,  in  prayer  and  praise;  for  if  we  cannot 
spend  a  day,  or  even  an  hour,  happily,  in  these  employments 
on  earth,  how  can  Ave  spend  a  happy  eternity  in  them,  beyond 
the  grave?  Above  all,  if  at  death  we  go  into  the  immediate 
presence  of  God,  and  if  that  presence  will  be  a  source  of 
infinite,  eternal  happiness  or  misery  to  tis,  according  to  our 
characters,  we  ought  to  acquire  that  character  with  which  God 
is  pleased,  the  character  of  a  penitent  believer  in  Christ;  a 
character  in  which  that  holiness  which  is  the  essence  of  God's 
moral  perfections,  decidedly  predominates.  In  a  word,  we 
must,  like  the  apostle,  count  all  things  else  as  loss,  that  we  may 
win  Christ,  and  be  found  in  him,  not  having  our  own  righteous- 
ness which  is  of  the  law,  but  that  which  is  of  God  by  faith, 
looking  and  waiting  for  the  blessed  hope  and  glorious  appearing 
of  the  great  God,  and  our  Saviour,  Jesus  Christ.  In  this  way 
alone,  can  we  obtain  the  pardon  of  our  sins  and  the  favor  of 
God;  in  this  way  alone  become  meet  to  be  partakers  of  the 
inheritance  of  the  saints  in  light. 

He  who  has  made  this  preparation,  he  who  has  lived  like  a 
pilgrim  and  stranger  here  on  earth,  looking  not  at  things  seen 
and  temporal,  but  at  things  unseen  and  eternal,  whose  treasure 
and  whose  heart  is  in  heaven,  where  Christ  sits  at  the  right 
hand  of  God,  and  who  is  daily  uttering  the  language,  anticipa- 
ting the  employments,  singing  the  songs,  and  breathing  the  spirit  of 
heaven ;  he  is  in  the  proper  frame,  the  very  frame  in  which  every 
truly  wise  man  would  wish  to  be  found  when  death  comes. 

Lastly,  Waiting  for  our  change  may  be  justly  considered  as 
implying  some  degree  of  desire  for  it.  This  desire  will  not  of 
course  be  impatient,  or  prompt  a  wish  to  control  the  will,  or  alter 
the  purpose  of  God  respecting  us. 

Still,  he  who  is  waiting  for  such  a  change  as  the  Christian 
will  experience  at  death,  cannot  but  wait  with  some  degree  of 
desire.  His  treasure  is  in  heaven.  How  can  he  but  desire 
to  possess  it?  His  heart  is  in  heaven.  How  can  he  but 
desire  to  be  where  his  heart  is?  His  nearest  friends  and  rela- 
tives are  in  heaven,  friends  and  relatives  to  whom  he  is  bound 
by  everlasting  bonds.  How  can  he  but  desire  to  join  them? 
Perfect  freedom  from  all  the  evils  which  now  afflict,  perfect 
holiness  and  happiness  await  him  in  heaven.    How  can  he  but 


606 


WAITING    FOR  DEATH. 


desire  to  possess  them?  Above  all,  his  God  and  Saviour,  he  of 
whom  he  can  say,  whom  have  1  in  heaven  but  thee,  and  what 
is  there  on  earth  which  I  desire  beside  thee?  this  God,  this 
Saviour  is  in  heaven ;  and  how  can  he  but  desire  to  be  with 
them  ?  He  will,  he  must  desire  it,  but  he  will  desire  it  patiently, 
submissively.  If  we  hope  for  that  we  see  not,  then  do  we  with 
patience  wait  for  it. 

Having  thus  shown  what  is  implied  in  waiting  for  our  change, 
1  will  state  some  reasons,  why  we  should  wait  for  it  in  this 
manner. 

1.  As  a  reason  why  we  should  so  far  wait  for  our  change,  as 
uot  to  desire  it  impatiently,  or  hasten  it  by  violence,  I  shall  only 
mention  one  passage  of  Scripture.  Wo  unto  you  that  desire 
the  day  of  the  Lord,  to  what  end  is  it  for  you  ?  the  day  of  the 
Lord  is  as  darkness,  and  not  light.  As  if  a  man  fled  from  a 
bear,  and  a  lion  met  him  ;  or  as  if  he  fled  into  the  house,  and 
leaned  upon  the  wall,  and  a  serpent  bit  him.  Shall  not  the  day 
of  the  Lord  be  darkness  and  not  light,  even  very  dark  and  no 
brightness  in  it  ?  I  need  not  tell  you  that  by  the  day  of  the 
Lord,  is  here  meant  the  day  of  death.  Let  this  passage  be  a 
warning,  should  you  ever  be  tempted  to  hasten  its  approach. 

As  a  motive  which  should  induce  us  to  wait  for  this  change 
in  the  manner  above  described,  I  would  mention, 

2.  The  perfect  reasonableness  of  so  doing.  It  is  reasonable 
that  we  should  wait  for  death  on  account  of  its  certainty  and 
importance.  It  is  reasonable  that  we  wait  habitually  and  con- 
stantly for  it,  because  it  may  come  at  any  moment.  It  is  rea- 
sonable that  we  should  wait  all  the  days  of  our  appointed  time, 
for  if  we  fail  in  this  respect,  if  we  are  not  found  waiting  when 
death  comes,  we  lose  all.  It  is  only  those  who  endure  to  the 
end  that  will  be  saved.  It  is  only  to  him  who  is  faithful  unto 
death,  that  Christ  promises  a  crown  of  life.  So  perfectly  rea- 
sonable indeed  is  this  duty  that  I  shall  add  but  one  more  rea- 
son for  performing  it,  viz  : 

3.  The  command  of  Christ,  with  its  attending  promises  and 
threatenings.  Stand,  says  he,  with  your  loins  girt  about,  and 
your  lamps  trimmed.  Be  ye  like  servants  who  wait  for  their 
Lord,  that  when  he  cometh  ye  may  open  to  him  immediately : 
for  ye  know  not  at  what  hour  the  Son  of  man  cometh.  Bles- 
sed is  that  servant  whom  he  shall  find  so  doing. 


WAITING    FOR  DEATH. 


My  brethren,  through  the  great  change  we  have  been  consid- 
ering, you  must  all  pass.  Your  bodies  must  be  changed.  In  a 
few  years,  of  all  the  bodies  which  now  fill  this  house,  nothing 
but  a  few  handsfull  of  dust  will  remain.  Your  mode  of  exist- 
ence will  be  changed.  Some  disembodied,  but  still  living  spir- 
its, will  pass  into  a  new  and  untried  state  of  being.  Your  place 
of  residence  will  be  changed.  The  places  which  now  know 
you  will  soon  know  you  no  more.  Another  assembly  will  fill 
this  house.  Other  inhabitants  will  dwell  in  your  habitations. 
Other  names  will  glitter  over  the  marts  of  business,  and  yours 
will  be  transferred  to  the  tombstone.  And  when  this  world  has 
lost  you,  another  will  have  received  you.  After  you  are  dead 
and  forgotten  here,  you  will  be  alive,  and  capable  of  exquisite 
happiness  or  misery  elsewhere.  After  you  are  removed  from 
all  the  objects  which  now  affect  you,  a  new  world,  new  objects, 
new  beings  will  rise  upon  you,  and  affect  you  in  a  manner  far 
more  powerful  than  you  are  or  can  be  now  affected.  Above  all, 
when  this  world  and  all  that  it  contains  sink  from  your  view, 
God,  that  Being  of  whom  you  have  heard  so  much,  and  per- 
haps thought  so  little,  that  being  who  formed  and  now  invisibly 
surrounds  and  upholds  you,  will  burst  in  upon  and  fill  your 
mind,  fill  it  with  delight  inconceivable,  or  agony  unutterable, 
according  to  the  state  of  your  moral  character.  And  as  it 
affects  you  the  moment  after  death,  so  it  will  continue  to  affect 
you  forever ;  for  neither  his  character  nor  yours  will  ever 
change.  Long  after  all  remembrance  of  you  shall  have  been 
blotted  from  the  earth,  during  all  the  remaining  centuries  which 
the  sun  may  measure  out  to  succeeding  generations  of  mortals, 
you  will  still  be  bathing  with  delight,  or  writhing  in  agony,  in 
the  beams  of  Jehovah's  presence.  And  even  after  this  world 
shall  have  ceased  to  exist,  when  sun  and  stars  are  quenched  in 
endless  night,  you  will  still  continue  the  same  individual,  con- 
scious being  that  you  now  are,  and  will  still  bear,  and  through 
eternity  will  continue  to  bear,  that  stamp  of  moral  character 
with  all  its  consequences,  in  which  you  are  found,  and  in  which 
you  will  be  unchangeably  fixed  by  death. 

Choose,  then,  now,  my  hearers,  what  you  will  be ;  for  now 
you  have  an  opportunity.  And  in  making  a  choice,  remember 
that  it  is  for  eternity.  Remember,  too,  that  the  temper,  the 
employments,  the  associates  which  you  choose  on  earth,  you 


608 


WAITING    FOR  DEATH. 


choose  forever.  Say,  then,  Avhat  shall  be  your  employment  on 
earth?  Shall  it  be  spiritual  and  heavenly,  or  sinful  and  earth- 
ly ?  Shall  it  consist  in  the  service  of  God,  or  of  sin  7  Who 
shall  be  your  associates  on  earth  1  shall  they  consist  of  the  ser- 
vants or  of  the  neglecters  of  Christ  7  What  shall  be  your  tem- 
per and  spirit  on  earth  1  Shall  it  be  the  spirit  of  the  world,  or 
the  spirit  that  is  of  God  7  In  a  word,  what  will  you  be  through 
eternity  7    A  spirit  of  light,  or  a  fiend  of  darkness? 

If  you  hesitate  in  your  choice,  pause  a  moment,  and  look 
back  to  those  who  have  passed  through  the  great  change  before 
you.  Think  of  the  patriarchs  who  died  before  the  flood.  They 
have  been  perfectly  happy  for  more  than  four  thousand  years, 
yet  their  happiness  has  but  just  commenced.  Think  of  the 
sinners  who  died  before  the  flood.  For  more  than  four  thou- 
sand years  they  have  been  completely  wretched,  and  yet  their 
misery  has  but  just  commenced.  So,  my  hearers,  there  will 
come  a  time  when  you  will  have  been  happy  or  miserable  for 
four  thousand,  or  four  times  four  thousand  years,  and  yet  your 
heaven  or  your  hell  will  be  but  beginning.  Who  then  can  pre- 
tend to  describe  or  conceive  the  greatness,  the  importance  of  the 
change  which  is  before  you,  or  the  consequence  of  the  choice 
which  you  have  to  make  7 

If  you  make  the  choice,  and  adopt  the  resolution  of  Job,  and 
wait  all  the  days  of  your  appointed  time,  till  your  change 
come,  that  change  will  be  a  happy  one,  and  you  will  be  able  at 
Christ's  second  coming  to  say,  Lo,  this  is  our  God,  we  have 
waited  for  him,  we  will  be  glad  and  rejoice  in  his  salvation. 

But  if  you  make  a  different  choice,  if  you  compel  Christ  still 
to  say  of  you,  I  have  stretched  out  my  hand,  and  no  man  re- 
garded ;  but  ye  have  set  at  nought  all  my  counsel,  and  would 
none  of  my  reproof;  your  change  will  be  unutterably  dreadful. 
Fear  will  come  upon  you  as  desolation,  and  your  destruction 
as  a  whirlwind ;  then  you  will  call  on  God  but  he  will  not  an- 
swer ;  you  will  seek  him  early,  yet  you  shall  not  find  him. 


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